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HUMAN DESTINY: 



BY 



J. KOST, M. D.; Ph. D.; D. D.; LL. D.; 

EX-CHANCELLOR HEIDELBERG UNIVERSITY; 

Chevalier de V Ordre Royal Hospitalier; Chevalier de Sainte Cath. 
du Mont. Sin. fonde, A. D. zo6j, et Jerusalem; 

MEM. SOCIETY OF LETTERS, SCIENCE AND ART 
LONDON; 

MEMBRO HONORARUM BENEMERITO CON LA MEDAGLIA 
DI 0R0. 

Author of Mat. Med. and Therap.; Prac. Med.; Dom. Med.; Med. 
Jurisprudence; Obstetrics; America, the Old World, etc. 

CHIEF OF THE GEOLOGICAL SURVEY OF FLORIDA. 



LANSING, MICHIGAN : 

PUBLISHED BY ROBERT SMITH PRINTING CO. 

I903. 



White Ho tut.' 



COPYRIGHT, 1903, 
BY J. KOST. 



PUBLISHERS' NOTE. 



The publishers of this book deem it no more than proper 
to state here that the beautiful engravings included were 
procured by us for the book. They show the high 
respect for the author in this and foreign countries. The 
engravings are of Medai^, Decorations and Diplomas, 
awarded by high authorities of State, and notable Institu- 
tions; proving esteem for his researches in Science, Litera- 
ture and the liberal Professions, in this and foreign 
countries. 

It is equally proper that we should call the attention of 
the reader to the notably advanced position of the author 
in Biblical Literature, and especially as to Scriptural 
Eschatology and Human Destiny. 

The author's views of the final Destiny of the un- 
righteous are very philosophical, and worthy of consid- 
eration. So, also, are the proofs he gives of the persistence 
of culture and avails of thought in earth life, of the 
departed, in the next estate. 

The Publishers have need to add to this notice the fact 
that the Author of this Book has declined to allow the 
insertion of any prints of his diplomas. 




Q 



f I i 




GRAND ROYAL DECORATION, AWARDED A. D. 1891 TOGETHER WITH 

DIPLOMA, TO DR. J. KOST, CHANCELLOR UNIVERSITY OF 

FLORIDA, BY PRINCE ROYAL DE LUSIGNAN. 





FRONT. OBVERSE. 

GOLD MEDAL, AWARDED TO DR. J. KOST, WITH DIPLOMA, IJ 
HONOR OF HIS ACHIEVEMENTS IN SCIENTIFIC RESEARCHES, 
THE LONDON SOCIETY OF SCIENCE, LITERATURE AND 
ART BY SIR H. V. GOOLD, BART. 



BY 





FRONT. OBVERSE. 

GOLD MEDAL, AWARDED WITH DIPLOMA, TO REV. DR. JOHN KOST, 
A. D. 1S85, BY SCUOLA DANTESCA NAPOLITANA, 
ORDERED BY KING HUMBERT. 





GOLD MEDAL, AWARDED TO DR. J. KOST, WITH DIPLOMA, 1885, BY 
NEAPOLITAN COLLEGE, NAPLES, ITALA. 



PREFACE 



It is not because prefaces to books are fashionable that 
this is here given, but one is really needed to this work, 
since, in divers matters, grounds are taken quite in advance 
of popular consensus: and especially, also, because of the 
argument of the service of the Applied Sciences, for the 
progress and happiness of the departed into the realms of 
spiritual culture and enjoyment. 

What? — Is it really proposed that Astronomy, Geology 
and Chemistry are studies and availments for enjoyment 
and culture in Heaven : and that the unrighteous in the next 
estate can have such opportunity for exercise of free-will? 
Yes : this is the fact, emphatically! 

These names of Sciences, as used here, are only the heralds 
of thought on the facts of the Physical Universe ! It is the 
Universe of God that will be still the arena and home of the 
departed : and the objects that have these scientific names are 
the real objectives, and familiar associations, and things of 
thought, as well as are the Moral Subjects or elements of 
experience, in the next world ! 

Strange it is, that the thought has not been in practical 
realization, by all; that if the objects of Science are not to 
be realized or taken into account in the next estate, then, in 
such case, we will be excluded from the Universe of God. 

13 



i 4 PREFACE. 

If place is in account in Heaven or Hell, shall we not 
have consciousness of such? And are not the objectives 
absolute elements of thought ? 

Matter, and the Natural Laws, involve absolutely the 
real conditions of conscious existence ! Otherwise we must 
be annihilated! 

Earth life has really its chief object, — in the present 
attainments, — for purpose of treasuring up a history of the 
Objects of Nature and an acquaintance with the laws of mat- 
ter for endless uses. Present enjoyment is, indeed, a great 
desideratum : but what is the import of the present life, when 
it is compared with the facts of Eternity ? 

It seems absurd, the thought that in this life only we are 
to be in association with the elements and facts of Science! 
Are we to be less capacitated for realization and correlation 
with matter and the facts of the Sciences, in our next estate, 
than we are here in the present life, even though we then 
experience them differently? 

The bringing in the Chapters on the Natural Sciences, 
into a book treating of Human Destiny, is, indeed, one of 
the most important reasons why this book itself should be 
written! And why should it be startling that the names 
of the Special Sciences should head some of its Chapters? 

The philosophical and careful analysis of Scripture teach- 
ing as concerns the destiny of the unrighteous is another 
matter that claims attention in this preface : and this because 
of the results of the more extended application of thought 
that has served more practically in securing true conceptions 
of the Divine Economy in Human Destiny. The intellectual 



PREFACE. 15 

intelligence of the universe are all to be benefited by Human 
Physical Researches. In this regard, therefore, it is cer- 
tainly important that earth life ought to bring in the greatest 
possible results of researches. Aptness for teaching and 
inculcating the profound secrets of the physical elements is 
vastly important: and this not only for moral considera- 
tions, but all things of objective verities. But this, not only 
for the higher intelligences, but for those of lower degree 
as well. 

It is a fact that cannot elude our observation that the 
providence of God is as certainly pertinent in the low as in 
the high orders. The crystal gem of the ocean caverns ; and 
the flowers of the remote wilds, as also structures of the 
humblest insects, are certainly provided for man's study and 
benefit : — Does a perfect providence discriminate in Human- 
ity ? Is it not an absolute fact that law in morals is as com- 
plete as in nature? So the unrighteous are as certainly in- 
cluded in the category of the objects of Divine Providence as 
are the righteous. Yet in the exact proportionate realiza- 
tions, in their respective spheres. 

Virtue in humanity is a most exalted consideration of 
Deity : and the most infinitesimal degree of virtue, is as cer- 
tainly in appreciation as the supremest merit of the great. 

There is no impairment to motive for good work by recog- 
nition of the absoluteness of God's love. 

The great extent of the Chapter on the Resurrection, hap- 
pened to result from an unavoidably hurried collation of 
the manuscripts of this work, at the time of going to press ; 
some of which had been written over a score of years be- 



1 6 PREFACE. 

fore ; while, at this time, two additional works claimed atten- 
tion for going to press. 

If the consensus of theological thought on the resurrec- 
tion were more defined, then the excuse for this lengthiness 
might have been better avoided. In future editions of this 
work, it is hoped, this subject will require much less space. 

An apology is perhaps due for the insertion of the abso- 
lute cruelty of thought that characterized the past few cen- 
turies on the "Divine Decrees." Such quotations, it is fully 
admitted, ought to be regarded inadmissible in this day 
when theology has become so sublimely genial : and only a 
questionable expediency has now brought it into repetition : 
this expediency was the service that the contrasting of senti- 
ment affords: the writer being desirous to make it appear 
how greatly the sublimity of theological teachings is now ap- 
parent. 

Finally here : it is desired that the generous readers will 
excuse the defects and shortcomings in the book, in view of 
the fact that these manuscripts are availments now, of his 
writings made during, and amidst very ardent services in 
the cause of Science, — now ending in largely advanced age. 

An apology is offered for allowing the Publishers to in- 
sert prints of tokens of respect that have been generously 
bestowed by most esteemed friends in foreign countries. 

Most respectfully, 

THE AUTHOR. 



HUMAN DESTINY. 



DIVISION FIRST. 



DOCTRINES CONCERNING HUMAN DESTINY AS HELD 
BY ANCIENT PHILOSOPHERS. 



CHAPTER I. 



BUDDHIST AND BRAHMlTlC DOCTRINE CONCERNING THE 
FUTURE LIFE. 

Metempsychosis or transmigration of souls, may be 
regarded as the cardinal beliefs of the Hindoos, whether 
Brahministic or Buddhistic. The proportion of the popula- 
tions of these two are nearly equal in India. But the 
Buddhists are much more numerous in the aggregate, of 
all countries, for they are scattered in over a dozen nation- 
alities, from Java to Japan ; and from Samoydes to Egypt. 
In all, there are perhaps four hundred millions of Buddhists. 

As believed by both Buddhists and Brahmins alike, 

Human Destiny is the return of all Souls to the Creator, 

and union in Nirwana, the Absolute One. But absolute 

purity is an absolute necessity to this union. Those pure 

2 17 



18 HUMAN DESTINY. 

at death, proceed directly. All others require purification 
by the experience of suffering, and transmigration at death, 
into other bodies living, thus to have time and opportunity 
for purification by suffering, which is the only means of 
purification or Salvation, for heaven. The species of ani- 
mals thus entered, are determined by the degree of imper- 
fection in every case, and comprise every order of living 
beings: successive transmigrations are generally necessary. 
The experiences by which this end is achieved differ some- 
what between the Buddhists and Brahmins. The essential 
doctrine of the latter is that there is only one pure Soul 
who is Absolute Wisdom : all other souls are only essences 
of error and illusions personified; and salvation consists 
in getting rid of the separate existences by gain of wisdom, 
and unification with the one Infinite Brahma. He is form- 
less in essence, but does appear personally when occasion 
requires. But while this is the core of Scriptural Brah- 
minism, there are diversities of sects, which vary, as con- 
cerns the nature of the separate soul. The Siva school 
teaches that while ultimately all souls will be unified with 
the Absolute One, they are, for indefinite ages separate in 
essence, but associated with the Supreme One after exemp- 
tion from Material life in the round of transmigrations. 
This event occurs at the end of the great periods. 

The religion of the Brahminists is "Philosophy" and 
holds its devotees with a permanent grip. Its chief element 
is that the soul in itself is not susceptible of pain, decay or 
death, since these appertain to the material parts of being, 
and these are not possessed of consciousness, except as the 



BUDDHIST AND BRAHMITIC DOCTRINE. 19 

power of consciousness is imparted by the soul. When the 
soul leaves one body that body is dead and decays ; but the 
soul passes into another body of such character as corre- 
sponds to its own (the soul's) fitness. If bad or sinful it 
descends to a degraded body : the case being always deter- 
mined by the preponderance of the virtues or vices of the 
antecedent life or lives. If the evil is preponderent it de- 
scends; if the good is great it ascends in its grade of suc- 
cession, and this succession goes on to the end of the great 
period Kalpos. 

The Kosmical doctrines of the Brahaminists recognize that 
Creation is intermittent: that the world is destroyed and 
recreated at great periods. ''Four thousand three hundred 
and twenty millions of years make one day of Brahma. At 
the end of this day the lower worlds are consumed by fire ; 
and Brahma sleeps on the abyss for one night, as long as 
his day. During the night the saints who, in high Jana- 
loka, have survived the dissolution of the lower portion of 
the universe, contemplate the sleeping Deity until he awakes 
and restores the mutilated creation. Three hundred and 
sixty of these days and nights compose a year of Brahma. 
An hundred such years measure his whole life. Then a 
complete destruction of all things takes place, everything 
merging into the Absolute One, until he shall rouse himself 
renewedly to manifest his energies." The sacred books are 
not clear as to the interval of this latter event. But that 
a renewed creation takes place is evident from the state- 
ment that the souls of individuals that had not been emanci- 
pated from the thraldom of transmigration will be placed 



20 HUMAN DESTINY. 

into new bodies of gods, men, animals and inanimate things, 
according as their former estate had been. 

Thus it appears that the destiny of the soul is determined 
absolutely by persistent efforts in the acquirement of wisdom 
or knowledge, which is gained by experience in the union of 
the soul with material bodies. As the soul rises, in virtue 
so secured, its ascent is facilitated, and the converse, when 
damaged by indolence and sin, it thus sinks into lower 
forms of being; and salvation is proportionately retarded; 
and this lowering of being may even bring the soul into 
existence in the bodies of the meanest reptiles and insects, 
or even into inanimate matter. 

To show how marvelous, even among the most intelli- 
gent devotees of this religion, their beliefs are, a case is 
here presented as is reported in the Journal of American 
Oriental Society, Vol. iv, p. 114. "A pious man was once 
born on the earth, who, in his various transmigrations had 
met 82,500 Buddhas. He remembered his former state but 
could not enumerate how many times he had been a king, 
a beggar, a beast, an occupant of hell. He uttered these 
words: — 'A hundred thousand years of the highest happi- 
ness on earth are not equal to the happiness of one day in the 
dwa-lokas [heaven] ; and a hundred thousand years of 
deepest misery on earth are not equal to the misery of one 
day in hell; but the misery of hell is reckoned by millions 
of centuries. Oh, how shall I escape and obtain eternal 
bliss.' " 

The Buddhist doctrine, in so far as it differs from the 
Brahministic may be regarded as being passiveism in place 



BUDDHIST AND BRAHMITIC DOCTRINE. 21 

of impericism of the latter. Brahminism is imperative in 
its teaching, while Buddhism is inculcative of passivity or 
endurance. The basis in both is Metempsychosis. Brahmin- 
ism teaches that this transmigration is enforced as a pen- 
alty, while the other regards it as a means of attainment of 
heaven and unification with Deity, Nirwana. The penalty 
in Brahminism leads in experience of sorrow and misery 
for attainment of wisdom, which is peace and heaven. 
Buddhism teaches that passive experience in transmigra- 
tion leads »to the same, but not by suffering as penal, but 
by its simple purifying power, by which the soul becomes 
capable of unification with the Deity. 

But the Buddhists, like the Brahmins, have many sects, 
of divers shades of distinction, as to the nature of Metem- 
psychosis, and of the final destiny in its essential element in 
the Nirwana. These shades or diversities contemplate the 
questions of persistency of the transmigrations beyond the 
present life, as in heaven or hell; that is whether angelic 
successions follow; and whether demonic being succeed. 

Other sects teach specific doctrines concerning Nirwana; 
whether it implies annihilation, or whether the Supreme 
Deity is Absolute. What an amazing contrast thus as to the 
ultimate between the sects in this particular : the one eternal 
life; the other annihilation! 

In the Buddhist system there is one especial matter 
that contemplates the essential nature of the human soul: 
whether this is a distinctive individuality, or whether it is 
really an integral of the universal soul specialized in hu- 
manity. Those who regard suffering as penal, of course 



22 HUMAN DESTINY. 

regard the human soul as distinctive ; while those who con- 
sider suffering as a means of elevation by purification hold 
the adverse. 

As to the morality of the religion of both Buddhists and 
Brahmins, there is much to admire, for no people maintain 
better morals. Their piety is notable to all observers. 
Social kindness, devoted friendship and domestic fidelity is 
universal. 

We find in the Buddhist sacred writings only one historic 
Buddha, — Sakya Muni or Gatama, who was born at Kapila 
six hundred years before the Christian era. He established 
his system of religion in the valley of the Ganges, where it 
held sway for fourteen centuries, when the people were 
overwhelmed by the Brahmins, and were either killed or 
driven out of the country, the exiles distributing their 
religion throughout all the eastern realms. 

It is very probable that the Jews got divers of their 
beliefs, either directly or indirectly from these teachings, 
in their commingling with the Orientals during their cap- 
tivity, especially the notion of the destruction of the earth 
by fire: and probably of penal judgments. 



CHAPTER II. 

PERSIAN DOCTRINE OF HUMAN DESTINY. 

Zoroaster is conceded to have been the authority of what 
the Zend or Avesta, in fragmental remains, brings to us 
concerning the Persian or Parseean doctrines. The exact 
period of his birth, or question whether there were not two 
Zoroasters, does not affect the certainty that the beliefs of 
the Iranians was strictly Zoroastrian; for every passage 
is of this character, and traceable to his teaching. 

Pliny and Aristotle state that Zoroaster flourished six 
thousand years before Plato. Later authors, as Moyle, 
Gibbon, Volney, Rhodes and others, accredit this antiquity. 

The teachings of Zoroaster, tho' like the Brahmin, assert 
the antagonism between two mighty ruling Powers, but 
do not, however, recognize Matter as essentially evil, and 
as the source of all corruption, and the necessity of the 
exemption of the spirit from matter to be freed from pollu- 
tion. It pertains to the realm of moral activities, and do- 
minion of forces related to the Intellectual Universe. 

Ormuzd the divine, and Ahriman the demonic, are the 
powers in strife and continuous conflict: the one to create 
and preserve; the other to devastate and destroy. 

According to the Avesta, Ormuzd revealed his laws 
through Zoroaster; teaching that all men who faithfully 
maintain purity of thought, speech and action, will, when 

23 



24 HUMAN DESTINY. 

death occurs, be admitted to Paradise; while those who take 
the opposite way will, when death occurs, find their place 
among the deves in the next world. 

Some authors have claimed that the early followers of 
Zoroaster believed in an intermediate state for the dead, 
and that they would be redeemed thence by Ormuzd from 
the dominion of Ahriman. A festival for the dead was held 
anciently at stated periods, and is still observed by the 
Parsees, as it was believed that Ormuzd will resurrect the 
dead from their confinement in Dutsakh, the abode of the 
devs, to Garotman where Ormuzd dwells. 

The more common belief of the Zoroastrians is that on 
the third day after death the souls of the good and bad 
ascend on the way made by Ormuzd to be examined by 
Rashne-rast the angel of justice, as to character. The pure 
souls pass from this state over the bridge Chinevad to 
Heaven to dwell among the angels. The bad are led over 
the way made for the "godless' ' to a place at the bottom of 
a gloomy hell. This judgment determines the preponder- 
ance of the merits whether good or bad. If the good is 
paramount, a shining personage appears saying: "I am 
thy good angel: I was pure at the first, but thy good deeds 
have made me purer." The happy one is then led straight- 
way to Paradise. When the vices outweigh the virtues, 
a dark and frightful image, featured with hideousness, ex- 
haling a noxious smell, meets the condemned soul and cries : 
"I am thy evil spirit: bad myself, thy crimes have made 
me worse." And the culprit staggers from his dizzy cause 
way into a gulf that yawns below. 



PERSIAN DOCTRINE OF HUMAN DESTINY. 25 

These Zoroastrian doctrines and the conjectured future 
destiny of man with the details given were thoroughly in- 
culcated at Babylon at the time of the Jewish captivity, and 
there, it was whence the Jews returned with these doctrines 
inculcated in the Talmud; for the laws of Moses were not 
possessed there in practice, and their religion had been 
greatly changed during their long sojourn. 

As to the perpetuity of the torments of hell, it was held 
to be only temporary; that the present order of the world 
was to continue only twelve thousand years; that this 
period was divided into four periods of 3,000 years each; 
that during the first of these periods Ormuzd reigned, and 
the world was in peace, and its inhabitants were joyous, 
innocent and happy. Then for 3,000 years there was to be 
a conflict between Ormuzd and Ahriman and strife and war 
among the earth's inhabitants, in which good and bad 
spirits from heaven and hell were taking part with violence. 
Then in the remaining 3,000 years Ahriman, having become 
victorious, a terrific order of things should prevail with 
every device of wickedness, commotion, desolation and ruin 
prevailing. Then Ormuzd would arouse himself in the 
display of his might and power, and put an end to the 
devastation, and send a Savior, Sosiosch, who will deliver 
mankind, and bring Ahriman, the arch enemy, to judgment, 
and hell is to be emptied. 

The Zoroastrian belief was that suffering, sin and death 
were inflicted upon the inhabitants of the world by the strife 
occasioned by the envy of Ahriman against Ormuzd; and 



26 HUMAN DESTINY. 

when the final ordeal came and the adversary was over- 
whelmed, Ormuzd delivered the world by Sosiosch. 

Some writers, as Du Perron, Kluker, Foucher and Muller, 
state that the doctrine of the bodily resurrection was incul- 
cated by the Zoroastrian teaching. Yet this has been boldly 
disputed; still Theopompus, in the third century before 
Christ, positively asserts that the Magi taught the doctrine 
of a general resurrection; that at this occurrence Ahriman 
shall be subdued and men shall live again and shall be 
immortal. Diogenes states that Eudemus of Rhodes affirms 
this doctrine as prevalent. Aristotle calls Ormuzd Zeus, 
the god of the Heavens, and Ahriman Haedes, the god of 
the infernals. 

Since no distinctive mention is made in the Hebrew the- 
ology concerning the future state of being, except a quiet 
repose in Sheol the "under-world," and the doctrine of 
demonology, until after the mingling of the Jews with the 
Babylonians, it certainly seems probable that they first ob- 
tained their ideas of a resurrection from the Zoroastrians. 

The doctrines of a Messiah, a general Judgment, — besides 
that of a bodily resurrection, also date to the same time 
among Jewish writings. 



CHAPTER III. 

ETRUSCAN DOCTRINE OF THE FUTURE U^E. 

Some of the most pathetic scenes of human events come 
to us, in this inquiry, concerning the thoughts of the peo- 
ple of this ancient nationality. It is chiefly from the late 
researches, however, that our information is derived. The 
discoveries of relics in the tombs consisting of paintings 
on walls and slabs of tombs ; etchings and carvings ; mould- 
ings on vases and furniture; tablets, toys and jewelry, thus 
brought to light, bring mute testimony of the thoughts of 
those very ancient people. 

How strange that we should now understand the sacred 
sentiments of the souls, and the affections of their hearts 
by such mementos. In family vaults, fashioned like city 
residences, there are found remnants of vestures, and uten- 
sils of domestic uses, disposed by affectionate hands; as 
also many other objects that reveal their theories of life 
and the hereafter. 

Engraved on tablets and vases are figures that show their 
ideas of these matters. The belief in a future state was 
held, as represented by a scene of angels together with 
human forms, some expressing joy and others grief. One 
picture gives a scene of one rejected individual holding to 
the wing of an angel that was leaving with an averted face. 

The judgment represented individual scenes, in which 

27 



28 HUMAN DESTINY. 

angels brought the souls of departed ones to the judgment 
seat: some with joyful expressions; others with signs of 
sorrow. 

What comes to us in literature concerning the views of 
the Etruscans, relating to the future state, is meagre, but it 
is shown that they believed in a future life, and in rewards 
and punishments in the next world. 



CHAPTER IV. 

ANCIENT EGYPTIAN DOCTRINES CONCERNING THE FUTURE 

UFE. 

The wonderful pains-taking and great expense of em- 
balming the bodies of the departed ones, is profoundly sig- 
nificant; and proves that most potent motives were pos- 
sessed by the friends of the deceased ones. The motives 
for embalming are variously judged of now, however, and 
no fully satisfactory theory has yet been proposed. The 
most plausible one is that, in the ordeal of the judgment, 
the evidences of merit, may be thus afforded by the pains 
taken, and the expense incurred at departure. 

The ceremonies at deaths were elaborate. The funeral 
required that the body must be embalmed, and a papyrus 
roll be placed in the breast of the coffin, holding the em- 
balmed body. This scroll contains a carefully prepared his- 
tory of the former life of the deceased, with full entries of all 
acts of merit and demerit. The coffin thus furnished, is then 
brought before the court of 42 judges sitting on the eastern 
shore of the lake Acherusia. Here any one present may 
give evidence as to the acts of the life passed through in 
addition to the testimony of the scroll. If the decision is 
unfavorable the body is denied a place in the cemetery, and 
is thrown into a ditch. This was called Tartarus because 
of the weeping and wailing of the friends and relatives 

29 



30 HUMAN DESTINY. 

of the dead. If the judgment is favorable, then an honor- 
able and regular interment is decreed by the judges. The 
funeral procession passes over a lake to the cemetery; 
reached by a funeral barge in which no one could go unless 
possessed with an order from the judges, and payment of 
a small fee. The cemetery was situated in a large plain 
and was beautified by groves, and enclosed by a canal lined 
by rows of trees. 

All these proceedings were regarded to be the precedent 
of another tribunal before which the Soul is presented by 
the god Thoth. This was held at the sunset place in the 
extreme west, and at the entrance of Amenthe. The Soul 
here kneels before 42 assessors of Osiris and with depre- 
cating intercessions and asservations awaits his doom. Here, 
now, comes the dreadful trial in the august hall of double 
justice of the "Two Truths" the approving one and the 
condemning one. Here are seated also the divinities, Horus, 
Anubis, and Thoth, who weigh the soul in a balance. In 
one scale is placed the image of Theme, the goddess of 
truth; in the other the soul. If the soul outweighs the 
image, then Thoth certifies the fact on a tablet which is the 
passport to the Throne of Osiris the king of Amenthe, and 
Lord of the dead. Here is now pronounced the final judg- 
ment, and the happy soul enters heaven. 

If the judgment in the hall of the Two Truths or double 
judgment be unfavorable then the soul is either sent back 
to earth to be born successively into bodies of degraded 
animals in view of expiation of guilt; or it is driven into 
the atmosphere to expiate its wickedness, by its experience 



ANCIENT EGYPTIAN DOCTRINES. 31 

in the buffeting of the winds in hurricanes and tornadoes, 
(which estate seems to be alluded to by St. Paul in writing 
about the "Prince of the power of the air"). When the 
soul is decidedly wicked and corrupt, it is at once cast into 
hell and punished with fire among devils and fallen spirits. 
A question may be whether the Jews did not get their 
notions of fire and brimstone when in Egypt? 

In all this there is no recurrence to the embalmed body, 
except as to its collateral testimony of merits, as proven by 
the esteem of friends left behind, as expressed in the great 
expense of embalming, and the vast pains taken to accom- 
plish properly the process. No evidence of the re-entrance 
of the old body by the soul is afforded, for the transmigra- 
tion always means a new birth into living bodies, and not 
dead ones. The theory implies the hypothesis that all 
animals, other than man, have no souls of their own, and 
are susceptible of becoming thus possessed by human souls, 
just as living human bodies are capable of becoming pos- 
sessed by demons. 

Although the teachings of Zoroaster had been extended 
from Persia to Egypt, and by the dispersion of the Parsees 
in India; yet the doctrine of a resurrection of the body was 
not one of the Egyptians who embalmed their dead. It ap- 
pears, thus, that the costly proceedings of embalming was 
not done in view of the re-entrance of the soul into the old 
body. Other reasons, there existed besides the collateral 
evidence in the judgment of the soul thus afforded by the 
respect thus shown to the dead body. One other reason is 
implied : it is that the Egyptians believed the soul has con- 



32 HUMAN DESTINY. 

tinuous consciousness and specific knowledge of what passes 
on here on earth after the decease: -and that the soul is 
gratified with such attentions given to the body left behind ; 
and that the departed one can cite their associates in the 
next world to these evidences of respect shown to their 
memories. 

Akin with this reason is one which relates to the respect 
held now by the relatives and friends of the departed ones 
here, after they are gone. This sort of expression of en- 
dearment is now very characteristic in present ceremonies 
on funeral occasions, and the investiture of dead bodies. 
The most costly clothing is put on the corpse; and vast 
treasures often are buried with the body, as accompani- 
ments, trimmings and jewelry. The pangs of bereavement 
and the precious memories of loving ones do eminently 
dispose to lavish expenditures ; and may not the same senti- 
ments have moved the ancient Egyptians to embalm their 
dead? The fact that besides the embalmment of human 
bodies the same is also done with other dead bodies, and so 
all sorts of animals were embalmed, as bulls, cats, monkeys, 
birds, reptiles, and beetles, proves not against respect for 
departed friends and relatives, in the case, because the 
doctrine of transmigration holds that alt these animals may 
have been the bodily abodes of the souls of departed dear 
ones. 

In regard to the future ultimate experience of the de- 
parted, one very striking fact prevails ; and this is the inti- 
mate relationship to the science of Astronomy: the facts 
of which science were not only in cognizance of the learned 



ANCIENT EGYPTIAN DOCTRINES. 33 

and the great ones of their nation, but were more or less 
realized by the mass of the people. All their works were 
impressed by some facts of astronomy. The Pyramids were 
astronomical observatories, and their temples and other 
great structures show features of the science : so their ever 
present thoughts of present and future objects of apprecia- 
tion were thus marked. 

The sun is a god, and rules, not only in the realms of 
light, but defines all events of time. The calendar is made 
by his ordinances. In the day time he is supreme ruler of 
the events of the day; in the night he passes through the 
under-world robed in sombre vestments, he superintends the 
subordinate deities that have charge over those who expiate 
their sins in Amenthe. 

The stars are all gods, having their dominions in their 
respective realms. 

The sun is environed with a celestial atmosphere that 
comprises the heavenly realm where the pure and happy 
spirts dwell with their god, and course with him in his 
circuit around the world. When passing through Amenthe 
the good spirits see what they escaped from and so heighten 
their bliss. When passing over the local heaven situated 
over the flat earth, these good spirits alight and pursue the 
pleasures of recreation. Through this realm the Celestial 
Nile passes with its innumerable stretches of delightful 
scenery ; and former avocations were joyously practiced. 

The Egyptian religion maintained a Priesthood of great 

authority and dignity, who ministered in their stupendous 

temples as that of the Sun at Heliopolis, and Karnak at 
3 



34 HUMAN DESTINY. 

Thebes with others, only of less extent, but equal in magnifi- 
cence. 

There can be no doubt but that their theories of expia- 
tion and purgation by suffering contemplated an ultimate 
restoration of all things, as has been asserted. 

" The Egyptian soul sail'd o'er the skyey sea 
In ark of crystal mann'd by beamy gods, 
To drag the depths of space and net the stars, 
Where in their nebulous shoals they shore the void 
And through old Night's Typhonian blindness shines, 
Then solarized, he press'd towards the sun, 
And, in the heavenly Hades, hall of God, 
Had final welcome of the firmament." 



CHAPTER V. 

HEBREW DOCTRINES CONCERNING THE FUTURE STATE. 

This peculiar and "Select" people might be supposed to 
have the most clear and definite knowledge of the after life 
as they professed to be in direct communication with God, 
from whom they obtained their laws and under whose 
Providence they lived as the "Chosen of the Lord." But, 
What are the facts? Was there a nation among all the 
ancients, less informed concerning man's destiny after pass- 
ing from this life? Their next estate "Sheol" where the 
souls of all the denizens of this world are to repose is little 
other than practical extinction. Centuries passed, and their 
successive generations remained on the same plain of intel- 
ligence. 

How this static state among the early Hebrews could 
have existed would seem almost like a miracle had it not 
been for the exclusiveness of their modes of life, inculcated 
by their laws which forbid their mingling among other 
nations, and their prescribed ceremonies, strictly maintain- 
ing personal seclusion, — absolute in some respects, and re- 
straining in all. 

But the Hebrews were not invincible in the defense of 
their country and the integrity of their laws; and the for- 
tunes of wars were sometimes against them, and while on 
the one hand colonies were settled among them ; on the other 

35 



36 HUMAN DESTINY. 

they were led off into captivity, into foreign countries. By 
those events their peculiar institutions were interrupted and 
diversely modified. By those experiences their doctrines and 
notions of a future life were somewhat changed. As will 
be seen further on, their captivity in Babylon and Persia, 
brought them to a great change, as the Talmud shows. 
Thus, after the captivity iri Babylon, and the commingling 
with the Persians, their posterity obtained more advanced 
ideas. Instead of being simply "gathered with their fathers'* 
in Sheol, the Jews thence onward entertained beliefs of an 
immortality distinct, although they did recognize a repose 
in Sheol for an indefinite time. 

A long and prosperous life in a chosen land, that "floweth 
with milk and honey" and a select people, beloved of the 
Lord and protected by his favor, and being the envy of the 
surrounding nations was the high ambition of the early 
Hebrews. The patriarchs taught nothing of a future life. 
The high inculcation of the law was the honoring of their 
fathers and mothers, so <( that their days might be long in the 
land that the Lord their God had given them" Thus a 
select paradise with a clannish fidelity was the sum of their 
social state: and a ceremonial worship of a time-serving 
God that cherished them and hated their enemies, was their 
religion. 

To drive out the possessors of the land with weapons of 
warfare, and then to occupy it forever to themselves was 
the first business after their sojourn in the wilderness. What 
were the equities in the case belongs not to the discussion 
here. We can only take their own account from their own 



HEBREW DOCTRINES. 37 

standpoint. A code of morals of high order, and a system 
of worship, with bloody altars, and prescribed vestments 
constituted their religious practices. All the command- 
ments for obedience, and the citations to virtue had their 
considerations in what was to be possessed in the present 
life. Wealth of possessions, here was recognized as ever 
laudable, and many of the patriarchs had acquired great 
wealth. Abraham was very rich, and was a Prince or King 
among his people. He was possessed of much gold and 
silver ; great herds of cattle, and numerous servants, of such 
a great efficiency as that he could, by them, achieve victories 
in wars, and take spoils as they chose. The history of 
Abraham's twelve grand-children, the sons of Jacob, in 
their families, became the legendary history of the Israelites 
and Jewish nation: and the most notable events on record 
relate to their prosperity and adversities as a people. Their 
codes of morality were of civil order, and their piety re- 
lated to their fidelity to their fostering Lord with whom 
they had familiar intercourse. 

The Hebrews had views of a duplicate life : one, and the 
principle one, the natural physical life, of activity and en- 
joyment; the other a subordinate one, little manifested in 
the body, and spiritual in kind, having its undefined destiny 
in a quiet repose in the under-world, "Sheol" Here are 
the analogies of a daytime of activity and a night for sleep 
and rest. 

What was the outcome of the dispensation that had its 
beginning with the Hebrew patriarchs, does not come into 
the specific discussion here. That the Christian dispensa- 



38 HUMAN DESTINY. 

tion came into being as a Divine sequel is a matter of his- 
tory ; and if for no other consideration, there is high respect 
due in this : since the great truth is so emphatic that "Life 
and Immortality was brought into light by the Gospel." 

The fact is not ignored that the Christian teachers often 
allude to the patriarchs in matters of history. But this only 
shows that Christianity itself had also its correlations with 
secular affairs. Environments must ever be recognized, and 
so antecedents in history both sacred and secular is not 
avoidable. 

That Abraham, Isaac and Jacob as well as the twelve 
patriarchs were persons of high moral character, and were 
in eminent repute is a matter most obvious. But this is not 
the aspect that is to be contemplated in this discussion. 
The question is as to what they thought of the after life. 

In Hebrew language bor and keber are words that mean 
the grave, the receptacle of the body ; and Sheol means the 
great receptacle of all spirits after death — the under-ground 
place of repose for the soul, where it reposes as in sleep. 
The old patriarch in his sorrows exclaimed : "Why did I 
not die at my birth ? for now should I lie down and be quiet : 
I should slumber : I should then be at rest." The patriarch 
Jacob when told of the tragedy of his son Joseph, as re- 
ported, cried out in depths of sorrow: "I will go down to 
Sheol unto my son mourning." When Abraham died he 
was said to be "gathered unto his people," yet his body was 
laid in a cave at Machpelah, whereas the bodies of his 
ancestors were buried in Chaldea and Mesopotamia. The 



HEBREW DOCTRINES. 39 

only sense that can be taken is that the souls met together 
for repose in Sheol. 

That such views of the Hebrews continued until the time 
of Isaiah, just before the captivity, when this Prophet in his 
stirring lyric to the King of Babylon prophetic of his doom 
lined it out, when translated, as follows : 

" The under-world is in commotion on account of thee, 
To meet thee at thy coming: 

It stirreth up before thee the shades, all the mighty of the earth; 
It arouseth from their thrones all the kings of nations; 
They all accost thee, and say, 
Art thou to become weak as we ? " 

But the prophet Daniel uttered very different sentiments 
concerning the after life, after his return from Persia, soon 
after the captivity. Thence onward, as before stated, the 
Jews did recognize an after life other than Sheol. A resur- 
rection was then definitely recognized. 

That the early Hebrews had a conception of a realm 
where angels dwell, and where the throne of God was con- 
ceived to be located, from whence came the heavenly mes- 
sengers, is most evident. But nothing is found concerning 
the ascent thence of human souls. The New Testament 
allusions to the old, in which the predictions of a celestial 
destiny are recognized, cite to records of later Old Testa- 
ment writings, and the sense of the meanings must be 
closely studied before definite conclusions be adopted; be- 
cause it is certain that the early Hebrews had no knowledge 
of the future state as afterwards held by the Jews when 
they had returned from their sojourn among the Baby- 
lonians and Persians. 



CHAPTER VI. 

RABBINICAL DOCTRINE OF THE FUTURE STATE. 

After the exile in Babylon where the Jews had mingled 
with people of other religions, — particularly those of Zoroas- 
trian followers, — they had modified their doctrines. They 
did not have the Mosaic institutions regularly in service 
during captivity, and oral traditions — as in the Talmud — 
were their practical sources of faith and practice. This 
practice was carried back to Judea at their return and the 
Rabbinical Institutions were inaugurated. Theorizing be- 
came a habit among the priests and rabbins, and their relig- 
ion thus became greatly modified from what it was before 
the captivity. The teachers and people now became divided 
into sects of which the Pharisees were chief, and were most 
strict in doctrine. The Sadducees doubtless derived their 
views of the extinction of all being at death from some of 
the teachers of Greece and Rome, for now there had be- 
come a freer mingling of the people of other nationalities 
with the Jews. The features of the Epicurean dogma which 
recognized death as the end of being was a chief one of the 
Sadducee theory. Celsus Pliny the elder, and Lucretius were 
among the eminent philosophers that held to the teachings 
of Epicurus : and many of the Jews espoused it after Judea 
became subject to foreign dominion. 

While in captivity the young Jews were directed in their 
40 



RABBINICAL DOCTRINE. 41 

education to receive their instruction from the chief philoso- 
phers of Chaldea; and Daniel, with his three brethren, 
Meshach, Shadrack and Abednego, were among these, who 
were of the family of Zedekiah, the captive King of Judea. 
Thus were derived the Chaldean tenets which were Zoroas- 
trian. King Nebuchadnezzar had given orders that the 
most intelligent and apt scholars among the Jewish exiles 
should be selected to enter the School o* the Great Philoso- 
phers of Babylon. 

When the Jews had again been restored in their own 
country, and their institutions revived, the divers doctrines 
and elements of philosophy that were imbibed in their 
sojourn were promiscuously inculcated. The Jews that had 
been in Egypt were then also captive in Babylon, and shared 
in the life habits of the Chaldeans. When Babylon was 
conquered by Darius and Cyrus, Daniel, having become 
famous for his wisdom, was taken back to Media, where 
he became the chief man in the Empire, and mingled with 
the great, not only in government but in philosophy. The 
event of Daniel's exposure in the Den of Lions led also to 
his promotion ; for Darius by Royal decree ordered that the 
worship of the God of Daniel should become the religion 
of the Empire. What is still more indicative of the ming- 
ling of the eminent men of the Jews with the other popula- 
tions is the celebrity given to their religion by the decree 
also of Cyrus for the return of the Jews to their own 
country, which decree was published in all Asia. Here is 
the pertinent portion of the decree: — "Thus saith Cyrus, 
the King, since God Almighty hath appointed me to be 



42 HUMAN DESTINY. 

King of the habitable earth, I believe that he is that God 
which the nation of the Isrealites worship, for, indeed, he 
foretold my name by the prophets, and that I should build 
him a house at Jerusalem, in the country of Judea." Cyrus 
had read the prophecy of Isaiah made 140 years before the 
destruction of the Temple at Jerusalem, wherein Cyrus was 
appointed by the Lord to deliver the Jews from captivity 
and establish them in their own country, to rebuild the City 
and Walls, as also the Temple, and refurnish the latter by 
returning to it the treasures, sacred vessels and furniture, 
carried to Babylon by Nebuchadnezzar. 

With this return many artisans and wise men from the 
capital were ordered by Cyrus to accompany the Jews to 
assist in rebuilding the city, and Temple, as also the rees- 
tablishment of their Institutions. Mithridates and Zoro- 
babel were among these. 

Many of the Rabbins believed in and inculcated the doc- 
trines of the transmigration of souls. The doctrine of 
"Original Sin" so fully ingrafted into Christianity was held 
and persistently promulgated by many of the Rabbins and 
Teachers. Hell Torments and Eternal Punishment were an 
allied tenet, and the three-membered doctrine of "Preor- 
dination" "Original Sin," and "Eternal Punishments" was 
taught in positive terms. Thus this teaching and theorizing 
proceeded. Natural Death of the Body was taught to have 
resulted from acts of Adam and Eve in the Garden of Eden. 
If man had not sinned, they believed, he would have lived 
forever in the physical body, but Sin disturbed God's plan 



RABBINICAL DOCTRINE. 43 

and caused the death of the body and perdition of the Soul — 
destined thence to a dark and dismal prison, Sheol, was the 
penalty, as taught. 

Rabbi Samuel ben David, however, taught that physical 
death was not consequent on sin, because death was created 
on the first day, namely darkness! Berechias also taught 
the same, and stated that the words in Genesis : "Darkness 
was upon the face of the deep," is to be understood the 
" angel of death" flitting over the waters, and that it dark- 
ened the face of man. 

The sect of Pharisees had as their prominent elements 
of doctrine, the advent of a Messiah, who would redeem 
the fallen human family and bring up the dead prisoners 
from Sheol by a general resurrection. This was the Scrip- 
ture that Martha alluded to in her conversation with Jesus. 

There were differences held by different Rabbinical teach- 
ers about the consequences of sin. Some held that the old 
Hebraic teaching was that the doom to an everlasting im- 
prisonment in Sheol of all souls was the direct penalty of 
Sin and all experienced its gloomy horrors; though miti- 
gated for some by the lesser amount of personal guilt. 
Others believed that Sheol is a divided territory comprising 
a section called Paradise and another called Gehenna; and 
that thus there is a great difference in the experience of .the 
denizens of the under-world where all souls repose. 

ThePharisaic eschatology contemplates the advent of the 
Messiah as an intervention for Redemption. Most believers 
supposed that the Redeemer of Israel would set up his 



44 HUMAN DESTINY. 

Kingdom at Jerusalem after a resurrection, gathering the 
resurrected ones with those living still on the earth into a 
grand Empire, in which he will be their King Eternal. 

A modification of this contemplated a general Judgment 
at the time of the resurrection when the good will be 
assigned to a happy Kingdom, but the bad would be doomed 
to Gehenna. 

Others still, held that the Messianic resurrection would 
secure to the righteous a direct ascent to Heaven. 

When Rabbi Jochanan, who was a believer in one Persian 
tenet of Paradise and Dutsakh : he seemed sad when dying, 
and was asked by his disciples why he wept, — thus : "Light 
of Israel, main pillar of the right, thou strong hammer, 
why dost thou weep?" He answered thus : "Two paths are 
before me, one leading to bliss ; the other to torments and 
I know not which of them will be my doom !" This would 
indicate that the moral code was not well inculcated in his 
day, when a Rabbi left such dying words. 

Thus, on the whole, the Rabbinical Doctrines, though an 
improvement on the Old Hebrew ; they were not yet such as 
were calculated to bring much light on the great question 
of the ultimate destiny. The antecedent faith of the 
Hebrews, which contemplated the great domain of human 
existence to be in the present life, leaving the future in 
dark shades, has only some relief afforded by the Rabbins ; 
that of a modification of this latter by a prospect of deliver- 
ance of a portion of the departed, leaving the remainder to 
have their portion still in the dreamy, half conscious, in- 
active but perpetual gloom. 



RABBINICAL DOCTRINE. 45 

Taking an analytical view of what was done by the whole 
economy of this race of people, who were the descendants 
of Abraham and who had been for several thousand years 
an exclusive race, — maintaining a fixed policy to avoid 
mingling with other nations; and professing to have been 
continuously under supervision, instruction, and protection 
of Jehovah ; and then for nearly half as long a time under 
the same Providence while less restricted, and were con- 
versant with other nationalities, (some of considerable civil- 
ization), — it would certainly seem now that they ought to 
have brought to us a higher order of philosophy concerning 
human destination. There is little that is uplifting to human 
thought or inspiring to our hopes as furnished by them. 

The best account of what was held of human destiny by 
the Rabbinical age of Judaism, is given by Philo who lived 
at Alexandria and maintained the Alexandrian form of 
Judaism, as opposed to the Palestinian or Zoroastrian of 
the age. Philo was the last of the great Jewish writers; 
born about 20 years before Christ and lived about 30 after 
the Crucifixion. Philo was a zealous Israelite, but modified 
in his philosophical views by the teachings of Plato. He 
did not go with those Jews that embraced Christianity, in 
divers of their doctrines, as he utterly repudiated the notion 
of a general simultaneous resurrection, as held by them in 
his day. But next to St. Paul his influence as it reflected 
on Christianity was greatest among ecclesiastical writers. 
But his positive views in rejection of the apostolic escha- 
tology is very notable. He had no 'idea of the speedy ending 
of the world literally, nor of a general judgment to follow. 



46 HUMAN DESTINY. 

As to the immortality of the soul he believed it to be natural, 
and not derived as held by the Christians. Rewards and 
punishments, as he earnestly believed were only conventional 
sayings, for the very nature of things must prove that happi- 
ness can only result from virtue, and suffering from vice; 
no pronunciation of rewarding and punishing were con- 
cerned in the premises. No external bestowments were 
concerned. Man's bodily form is from earthly materials, 
but the soul is derived from the essence of the Creator, and 
is thus intrinsically immortal, while the body perishes. 

In the transaction in the Garden of Eden Philo believed 
that the threatened results of the eating of the forbidden 
fruit were not physical death but moral guilt denominated 
death. But death is two-fold nevertheless, as one implies 
the separation of body and soul; the other death of moral 
integrity where the life is swallowed up in vice. "To me," 
said Philo, ' 'death with the pious is preferable to life with 
the impious, for with the former deathless life delivers; 
but with the latter eternal death seizes." "With the one no 
ascent is appreciated, but a groping in the secret recesses 
of Hades and rejoicing in the most lifeless life." "A vile 
life is the true Hades, despicable and obnoxious to every 
sort of execration." "Different regions are set apart for 
different things, — Heaven for the good, and the confines of 
earth for the bad." "The ladder seen by Jacob in his dream 
is a figure of the air, which reaching from earth to Heaven 
is the house of unembodied souls, the image of a populous 
city having for citizens immortal souls, some of whom 
descend into mortal bodies, but soon return aloft calling the 



RABBINICAL DOCTRINE. 47 

body a sepulchre from which they hasten, and on light wings 
seeking the lofty ether, pass eternity in sublime contempla- 
tion." "He who is not firmly held by evil may by repent- 
ance return to virtue, as to the native land from which he 
wandered. But he who suffers from incurable vice must 
endure its dire penalties, banished into the place of the 
impious until the whole of eternity." "The Angels are the 
army of God, bodiless and happy souls." Such are some 
of the pertinent statements, liberally quoted from Man- 
guary's edition of Philo's works. 

Philo having been the last writer of the Maccabees, is 
thus to be accredited with a correct account of the Jewish 
faith and people who ended their dispensation in the con- 
quests of the Romans, and the destruction of Jerusalem 
and the Holy Temple. 

Josephus is an authentic source of much information con- 
cerning the last of the Jewish economy, and gave the hold- 
ings of the Rabbi, he being himself a Priest. He corrob- 
orates Philo's account. 

It is most evident that besides the citations to the Psalms, 
and some of the prophetic writings, the New Testament 
writers generally referred to the holdings of the Rabbi, and 
particularly the teachings of the Pharisees. 

Citations to the "Law of Moses/' by Jesus in his dis- 
courses were the code held by the Rabbins, and Christ had 
his controversies generally with the Pharisees, and only 
occasionally with the other sects of the Jews then living. 



CHAPTER VII. 

ANCIENT GREEK AND ROMAN PHILOSOPHY OF THE FUTURE 

STATE. 

Neither Greek or Roman philosophers were agreed in 
their views of the final destiny of humanity, although the 
belief of the seperate state of the soul and continued exist- 
ence was the main doctrine. Among the common people 
this was almost universal. 

The doctrine of Metempsychosis pervaded all classes, 
and was brought in from the eastern nations. 

The souls of men were believed to have been derived 
from the Chief Deity, and were born into human bodies. 
At death when fitted for Heaven, they ascended back to 
Heaven. If not they were either consigned to hades or were 
re-born into lower animals to expiate crime and gain avail- 
able experience for purification. This is precisely what 
was believed by the larger portion of the orientals. 

The Hebrew notion of an under-ground abode was how- 
ever prevalent in both Greece and Rome. 

The philosophers taught the theory of the universe to 
consist of an immense hollow sphere divided into two equal 
halves by the earth, which is a plain platform having the 
dome of Heaven above in which the stars are situated in the 
vault; and Hades the under-world occupied the other half 
below the earth. Hades was divided into two main empires ; 
48 



ANCIENT GREEK AND ROMAN DOCTRINES. 49 

the upper one next the earth is the Elysium, a place of 
pleasure and physical employments where its populations can 
improve for a future ascent to be with the gods in Heaven. 
Heroes, Kings, Philosophers and other great men were ever 
likely to have their place here. 

The lower empire is Tartarus or hell proper where the 
Devils dwell, and where the decidedly wicked have their 
portion. 

In the highest portion of the Heavenly Vault is the place 
of the Throne of Deity where the subordinate gods also 
have their home. 

The chief stars are gods, and the names of many are 
common in Greek and Roman literature. Hercules, Orion, 
Cephas, Andromeda, etc. 

The seas surround the earth, and the sun revolved around 
the earth and sea. One-half of the revolution made the day 
on earth; and at the end of this day the sun descended 
under the sea and earth to effect the other half of his circuit ; 
but in this after course he is shrouded in dark vestments and 
gives little light, and none in Tartarus. During this time 
it is night also on earth. 

The entrance to Heaven is in the track of the sun after 
Tie rises in the east. But it was possible to ascend to Heaven 
in other ways, as directly through the clouds. 

All parts of both the upper and the lower portions of the 
Universe are under supervision of gods and demons who are 
in vast numbers and grades of dignity. The gods mingled 
with the people of the earth, and had their favorites and 
consorts — jealousies among themselves were very prevalent. 
4 



50 HUMAN DESTINY. 

There have been no nations in history that had as many 
diversities of views concerning human destiny, as the Greeks 
and Romans. Almost every philosopher had his own, or at 
least some modification of belief. Socrates and Plato had a 
sound faith in the Immortality of the soul. But they had 
a variety of methods to define and explain the experiences 
of the next estate. In one of Plato's descriptions he states 
that the gods who, in their chariots, which are the planets 
and comets, ride through the Universe, accompanied by 
souls of all good departed ones, not only traversing the in- 
terrior circle, but pass over the battlements of Heaven and 
go upon the other side over the "supercelum" regions. Here 
is the Archotypal Domain, from which the origin of all 
souls emanate, and where all souls pre-existed, that is before 
they occupied their earth bodies here. Our ideas here are 
only remembrances of experiences had by the soul in the 
supercelum realm, and by no possibility can any human being 
have here any conception of the boundless joyful blessed- 
ness possessed in that primordial estate. 

Plato without doubt believed in the doctrine of judicial 
Metempsychosis, by which souls are purified, for no other 
means of the removal of the effects of sin had been con- 
ceived. The Christian Doctrine of the Atonement, and 
human Redemption had not then transpired. 

The doctrine of transmigration had been introduced by 
the Muses and primitive poets, but was afterwards estab- 
lished by Pythagoras, and his disciples. 

Aristotle never fully defined his views concerning the im- 
mortality of the human soul. Empedocles taught that 



ANCIENT GREEK AND ROMAN DOCTRINES. 51 

human life is a penal state, the doom of immortal souls 
that had disgraced themselves in heaven. Men are fallen 
gods or angels thrust down to expiate sin by suffering. 
After being thus purified by penal suffering human souls 
ascend to heaven to continue there forever. This theory 
was very prevalent in his, and after ages in Greece. 

The Stoics, as all know, denied human existence after 
death altogether. Pancetius held the view that as the soul 
was born with the body, it died also with it. Seneca, though 
very contradictory in his statements on this point, yet held 
mostly to the assumption that the soul perished with the 
body. 

Cicero states that souls live a long time but not forever. 
At death the soul rises because when freed from matter 
the laws of gravitation send the soul to Heaven, and not to 
Hades. 

Pliny, in his writings on Natural History declares that 
death is an everlasting sleep. 

Yet the prevalent consensus of the Romans and Greeks 
was that the soul is immortal, and that there is a judicial 
entailment of the sequences of life's activities, after death, 
and that Heaven and Hell by a variety of adaptations are 
adjusted to all grades of character; that suffering is re- 
demptive, and thus a prolonged penal infliction works out 
salvation ; hence the easy accession of the doctrine of trans- 
migration. 

But the philosophy of the ancient Greeks and Romans, had 
more to do with the origin of being, and the current ex- 
perience ; vastly more than with the future destiny ; and yet 



52 . HUMAN DESTINY. 

their literature, as brought to us presents some very sublime 
dissertations and poetic effusions in this line. It is a pity 
that the vast learning, acute thought and thorough in- 
vestigations ; their sound logic, thorough analytical powers, 
and comprehensive synthetical processes were not more 
thoroughly put in the direction of moral science and intel- 
lectual philosophy. Their disquisitions concerning the gods 
and mythology prove their versatility, genius and fondness 
for observation. But the whole of this when displayed 
upon an arena so circumscribed as is the scope of human 
life here has benefited us little in the line of thought here 
proposed in this present work. 

With the Romans the great ambition was for conquest, 
dominion, glory, wealth and pleasure. The theology pro- 
duced by those people was too secular, and their polytheism 
too gross; and so our wonder is that their subtle intellects 
did not produce a better religion. Their powers of dis- 
cernment, and genius for construction would certainly seem 
to have afforded nobler theories. It would seem that 
although the inductive philosophy dates to a later time for 
its introduction, yet the Greeks, at any rate, appeared to 
have exercised a very similar logic. Still on the other hand, 
their proneness to pleasure, and, in literature, their efforts 
to please the senses, left little room for more profound 
Metaphysics, that would apprehend the holies and trans- 
cendent purposes of the Great Eternal. 

But, still many philosophers among both Greeks and 
Romans did have, as stated, a sound belief in the immortality 
of the soul, and expressed a hope of better things than this 



ANCIENT GREEK AND ROMAN DOCTRINES. 53 

life afforded. Furthermore they believed that the capacities 
of the mind were persistent, and were adapted to noble 
aspirations, even though having for their objects sentient 
and social associations mostly. Some evidence also appears, 
as was evinced by Socrates and some of his disciples that 
the intellectual powers had high destinies; that God, — of 
whom they had sublime conceptions, — had transcendent pur- 
poses for man in the next estate in which the spiritual ele- 
ment of human being is exclusive, and spiritual realms were 
appointed as their appropriate complements. 

In the midst of the most illustrious ages of Roman learn- 
ing, and scientific pursuits which was before the advent of 
Christianity in the age of the Caesars, we might suppose it 
most probable to find the most complete consensus of Roman 
conceptions of the future destiny of man. This is perhaps 
most clearly expressed in the following century, however, 
by Titus in his notable address to his army during his attack 
on the Tower of Antonia at the Temple in Jerusalem when 
he effected its destruction. But as this was a harangue in- 
tended to excite the heroism of his soldiers, by a citation to 
the glory achieved by heroism and especially by those who 
are slain in battle there must be some reflection had as to 
soundness of his philosophy. His contrast between the 
destiny of heroes slain in battle, and that of those who died 
in civil life is put in his strongest words; here is a part of 
this famous speech : "O fellow soldiers, to make an exhorta- 
tion to men to do what hath no peril in it, is on that very 
account inglorious to such to whom that exhortation is 
made ; indeed so it is, in him that makes the exhortation an 



54 HUMAN DESTINY. 

argument of his own cowardice also. I therefore think that 
such exhortations ought then only to be made use of, when 
affairs are in a dangerous condition, and yet are worthy of 
being attempted by every one themselves; accordingly, I 
am fully of the same opinion with you, that it is a difficult 
task to go up this wall ; but that it is proper for those that 
desire reputation for their valor to struggle with difficulties 
in such case, will then appear, when I have particularly 
showed that it is a brave thing to die with glory, and that 
the courage here necessary shall not go unrewarded in those 
that first begin the attempt. And let my first argument to 
move you to it be taken from what probably some would 
think reasonable to dissuade you, I mean the constancy and 
patience of these Jews, even under their ill successes ; for it 
is unbecoming you, who are Romans and my soldiers, who 
have in peace been taught how to make wars, and who have 
also been used to conquer in these wars, to be inferior to 
Jews either in action of the hand, or in courage of soul, and 
this especially when you are at the conclusion of your victory 
and are assisted by God, himself ; for as to our misfortunes, 
they have been owing to the madness of the Jews while their 
sufferings have been to your valor and to the assistance God 
hath afforded you; for as to the seditions they have been 
in the famine they are under, and the siege they now endure, 
and their walls without our engines, what can they all be 
but demonstrations of God's anger against them, and of his 
assistance afforded us ! It will not therefore be proper for 
you either to show yourselves inferior to those to whom 
you really are superior, or to betray that divine assistance, 



AXCIENT GREEK AND ROMAN DOCTRINE. . 55 

which is afforded you. And indeed, how can it be esteemed 
otherwise than a base and unworthy thing, that while the 
Jews, who need not be much ashamed if they be deserted, 
because they have long learned to be slaves to others, do ye 
yet despise death, that they may be so no longer; and do 
make sallies into the very midst of us frequently not in 
hopes of conquering us, but merely for a demonstration of 
their courage; we, who have gotten possession of almost 
all the world that belongs either to land or sea to whom it 
will be a great shame if we do not conquer them, do not 
once undertake any attempt against our enemies wherein 
there is much danger, but sit still idle, with such brave arms 
as we have, and only wait till the famine and fortune do our 
business themselves, and this when we have it in our power, 
with some small hazard to gain all that we desire. For if 
we go up this tower of Antonia we gain the city; for if 
there should be any more occasion for fighting against those 
within the city, which I do not suppose there will, since we 
shall then be upon the top of the hill, and be upon our enemies 
before they can take breath ; these advantages promise us no 
less than a certain and sudden victory. As for myself I 
shall at present waive any commendation of those who die 
in war, and omit to speak of the immortality of those men 
who are slain in the midst of their martial bravery; yet 
cannot I forbear to imprecate upon those who are of a con- 
trary disposition that they may die in time of peace by some 
distemper or other, since their souls are condemned to the 
grave, together with their bodies. For what man of virtue 
is there who does not know that those souls which are 



56 HUMAN DESTINY. 

severed from their fleshly bodies in battles by the sword, are 
received by the ether, that purest of elements, and joined 
to that company which are placed among the stars ; that they 
become good demons and propitious heroes, and show them- 
selves as such to their posterity afterwards? While upon 
those souls that wear away in and with their distempered 
bodies, comes a subterranean night to dissolve them to noth- 
ing and a deep oblivion to take away all the remembrance 
of them and this notwithstanding they be clean from all 
spots and defilements of this world ; so that in this case, the 
soul at the same time comes to the utmost bounds of life, 
and of its body, and of its memorial also. But since fate 
hath determined that death is to come of necessity upon all 
men a sword is a better instrument for that purpose than 
any disease whatsoever. Why is it not then a very mean 
thing for us not to yield up that to public benefit, which we 
must yield to fate?" 

As this great general and conqueror Titus was among the 
most learned of all in that day which has been called the 
"golden age" because of the universal enlightenment of the 
people in all classes it may well be presumed that this speech 
does really express the beliefs most popular at his day; while, 
as stated, there was little as settled concerning human 
destiny beyond the grave. 



CHAPTER VIII. 

MOHAMMEDAN TEACHING CONCERNING THE FUTURE UEE. 

The definition of the Islam religion, which is that "there 
is but one God and Mohammed is His Prophet/' would seem 
alone sufficient to indicate what is implied in their idea of 
human destiny. But it is worth while to advert to some of 
the extravagances of their faith ; to note how much genius 
is displayed in their descriptive powers, and the singularity 
of their devotion, which sustained their heroism, and led to 
the marvelous prevalence of the Mohammedan religion. 

First, Every disciple of the Prophet is a Child of God ! 

Second, To fight for the religion is of highest merit ! 

Third, Every one that dies in battle for the religion goes 
straightway to Heaven to be Eternally happy! 

Fourth, All who are not Mohammedans are accursed and 
go to Hell ! 

Fifth, All the unbelievers must be destroyed so as to secure 
the possession of the world for the dominion of the Prophet ! 

This is the teaching of the Koran, the Bible of Islam ; and 
in practice the following is proclaimed: "God has respect- 
ively Elected and Reprobated all the destined inhabitants of 
Heaven and Hell, unalterably, independently of their choice 
or action. At the same time reception of the true faith, and 
a life conformed to it, are virtually necessary for salvation 

because it is decreed that all the elect shall profess and obey 

57 



58 HUMAN DESTINY. 

the true faith. Their obedient reception of it proves them 
to be elected. On the other hand, it is foreordained that 
none of the reprobates shall become disciples and followers 
of the Prophet. Their rejection of him, — their wicked mis- 
belief, is evidence of their original reprobation." The 
Koran thus expresses it furthermore : " Salvation is for all 
who are willing to be warned ; but they shall not be warned 
unless God please." "All who shall be willing to walk up- 
rightly; but they shall not be willing unless God willeth." 

This, thus shows what human destiny is, as is taught in 
the Koran. God creates, and determines the destinies of all 
human beings, by his fatal decrees, at the time of their crea- 
tion, whether they are to be eternally happy in Heaven, or 
eternally miserable in Hell ; and the Mohammedan religion 
is intended to show what these destinies are, and to express 
the fate in advance of the judgment. But what, in this light, 
is the occasion for a judgment to come, while the decrees of 
the Creator have already determined the fates ? 

Mohammed's sword does double work in the execution 
of God's decrees : for the Musulmen that are killed in battle 
are sent to Heaven earlier than otherwise they would have 
gone ; while the unbelievers that are killed in the wars go to 
Hell sooner than otherwise. 

This religion affords not the least intimation that the fate 
of the doomed will ever be mitigated, but the contrary ; for 
the very sentiment that dooms them, and the means of ex- 
pediting the doom have their corollary also in the absolute 
unchangeableness of the decree. Thus the explanation of 
the cruelty of the Mohammedan wars is obvious. 



MOHAMMEDAN DOCTRINES. 59 

According to present estimates there are now two hundred 
and seven millions that have an eternal celestial destiny, for 
this is the number of the Mohammedans ! On the other hand 
the number now living destined to Hell, is over twelve hun- 
dred millions, because this is the number of the world's 
present human populations other than Mohammedans ! This 
is a sad showing for human destiny. 



CHAPTER IX. 

DRUISTIC BEUEE CONCERNING HUMAN DESTINY. 

The Druids were a Priesthood of the Celts ; and it is to 
them we are to look for the teachings, of the doctrines of 
these early nations of Northern Europe. 

The Druistic doctrine of human destiny is a definite one. 
It did not make the present life the great object of human 
existence. So far from it as that they wept to see a birth, 
and rejoiced to witness death. This came from the collateral 
doctrines they held, which was Metempsychosis. Heaven 
is the destiny of man. The intermediate birth and deaths 
are less observable, but all life on earth is for preparation for 
the higher abode in Heaven. Suffering is purifying in ex- 
perience, and though consequent on wrongdoing, is yet 
necessary for happy being thereafter. 

The immortality of the soul is the cardinal doctrine con- 
cerning our destiny. But though undying in nature, the 
soul is not always ready at death to pass into Heaven, and 
needs more experience in suffering. Hence it must needs 
pass intermediately into other orders of life and through 
other experiences. The atmosphere is full of human souls 
that are cleansed by experience in the clouds ; and the moon 
is inhabited by myriads of souls to be there improved ; while 
the disk of the sun teems with souls of superior qualifica- 
tions, but such are still improved by their experiences. 
60 



DRUISTIC DOCTRINES. 61 

From the lower realms souls may return from their transient 
abodes to repossess themselves by entrance into living bodies 
of animals or of human kind, according to their need or 
susceptibility for improvement. 

From the sun where the spirits are very happy and holy 
they never descend, but ascend to higher spheres of Heaven. 

In all these spheres of existence, and in all the varieties of 
experiences, except of those below the human the power and 
activity of will exists, and all improvements are virtue, and 
bring enjoyment. Bad doing degrades the being, and time 
and suffering alone can bring them up again. But all are 
destined ultimately to eternal happiness in the heavenly 
abodes. 

The soul in its individual being is extremely diminutive, 
but of inconceivable fineness of texture, and is absolutely in- 
destructible. It is the germ of Eternal Life. It diffuses 
itself into bodies. In the human body it pervades the entire 
body. In the higher state it assimilates other fine materials 
as light and electricity ; and acquires the celestial body oc- 
cupying the sun and the higher realms. 

In the celestial forms of our being the soul is conscious of 
former experiences, and is possessed of an extremely high 
order of intelligence and of all kinds of knowledge and 
blessedness because having passed through all orders of 
beings, and all sorts of materials it has acquired this vast- 
ness of intelligence and capacity of understanding. The 
human mind here is only a faint emblem of this higher 
order of existence. 

In the lower orders of existence experienced in the proc- 



62 HUMAN DESTINY. 

esses of transmigration, volition does not manifest itself 
except as to sensation of pleasure and of suffering. The 
instincts of animals show the order of will-power possessed 
when the life is displayed below the human order. In this 
state of suffering there is the purifying function. 

The transmigration is always in the direction that the 
quality of the soul adapts to. * The low qualifications lead 
to humble and lower orders of animals or insects. The 
higher to the superior orders, as the nobler animals or up to 
the human. Life begins low, and rises successively, or sinks 
to rise again, and vast ages are required to bring a soul from 
an insect to an angel. This doctrine of course contemplates 
all animate beings as possessed of souls. But no souls are 
eligible for advanced states of being above man except by 
going through man, but the ultimate destiny of the soul is 
to eternal blessedness and boundless intelligence. 

The religion of the Druids pervaded all the British Isles. 
Scotland and Wales held it longest, yet other parts of Eng- 
land were for centuries their home. 

When Caesar invaded England the Celts were there, and 
the Druids were their priests. 

It has been held that the doctrines of Metempsychosis 
that pervaded the Druid religion was brought from India 
or Persia, but no valid proofs are found of this assumption. 



CHAPTER X. 

SCANDINAVIAN VIEWS OF THE FUTURE LIFE. 

The populations of the far North, are supposed to have 
had their derivation from Southern Asia, because their 
theories of life, death, and future destiny are similar to those 
of the Persians and the Hindoos. But their habitations 
amidst the glaciers of Norway, and eternal snows of Ice- 
land, characterized their doctrines concerning the govern- 
ment of the world and of human destiny. Their mythology 
is of a severe type. Their deities were very powerful 
whether good or bad. They were male and female, and 
were ever in strife : so they regarded the laws of nature to 
show. 

Some of their gods were slain in battles, and the events 
of nature prove the results. Direful events follow the death 
of a good deity; and when bad ones died there was peace. 
Some scraps of their mythology from Alger and Keyser, 
show their singular characteristics. 

"Odin's Hall, Valhulla is the Heaven of the slain, where 
battle-maids are the Angels ; and yet some state that females 
are not admitted to Heaven, for they have no souls. Others 
prove the contrary, as they ask : — is not Gef joine a female 
that has her throngs of female officials ? 

"Above the Heaven for the heroes there is Gimla the 



63 



64 HUMAN DESTINY. 

great Heaven for all others, where the nameless Omnipotent 
has his dwelling. 

"The place of perdition is Hela or Nastrund presided 
over by the hideous queen of Hell associated with the horrid 
dragon Nidhogg. This horrible pit is situated below a vast 
marsh, where the poison of serpents that wallowed there was 
a pool of filth. 

"A doom awaits the world. An awful conflict between 
the good and evil powers ; — the Esirs and the Jotuns would 
destroy the world with all its inhabitants, then the nameless 
Deity will sit upon the Throne of Justice and administer a 
final judgment. 

"The virtues of men are Bravery, Strength, open-handed 
frankness, and reckless audacity. The vices are Cowardice, 
Feebleness, Deceit and Submission. 

"The Hero gods preside in the realms of Nature and 
manage the Winds, Storms, Thunders and Lightnings, 
Earthquakes, etc. They also govern the populations of the 
earth. They are very numerous. 

"Balder was a benign Deity and Jutan a cruel one. In 
the final conflict Balder is slain by Loki. Odin, a celestial 
god, horrified by the events sings the 'raven song' as a 
requiem, and mounts his horse and rides down the bridge of 
Helheim with resistless impetuosity to resurrect the long 
deceased prophetess Vala, demanding of her the awful 
auguries that annote the crack of doom, and then hastens 
back over the bridge, back and forward marshalling his 
troops. Heimdall also hurries up and down the bridge 
Bifrost, blowing his horn, whose blasts echo through the 



SCANDINAVIAN DOCTRINES. 65 

Universe. The Wolf Skoll, attacks the Sun and devours the 
great luminary. Nagelfra charges swiftly with the Jotun 
hosts from Utgard. Loki then proceeds from Hela. Fenris 
breaks away from his prison into the contest. Jormun- 
gender rises from his hideous pit and blows his venom over 
sky and sea. Then .... suddenly Heaven cleaves 
asunder in the south and through the opening the sons of 
Muspel, the flaming genii ride out on fiery steeds with lucid 
Surtur at their front with glowing sword. Odin now moves 
forward with troops of the Esir and Einherian and the final 
strife sets in. Thor kills Jormungandur, who in his expir- 
ing struggle belches forth a flood of venom that overwhelms 
the great Thunder-god Thor, who thus expires. Fenris 
gulps down Odin in his capacious throat; Heimdall and 
Loki slaughter each other. Then Surter floods the battle 
field with fire and the fate is sealed: for then appears the 
unnamable Almighty One as the Judge of the World, and 
determines the fate of every one : and the righteous and the 
wicked are sent to their respective destination Gimle and 
Nastrond, where the misery and bliss is everlasting." 

History informs us of the intrepid prowess of the North- 
men: of the universal navigation of the sea with their 
famous Vikings, and the resistless Goths pushing their con- 
quests south over Europe from the shores of Finland to the 
Pyrenees and forcing the gates of the Eternal City itself. 
5 



CHAPTER XL 

BELIEFS CONCERNING THE FUTURE STATE BY DIVERS BAR- 
BAROUS TRIBES AND NATIONS. 

The dark races in Africa, from the time of earliest knowl- 
edge of them, were known to have a vague idea of the 
survival of the Soul, and of a final retribution. But their 
notions of the future existence were fanciful. 

The spirits of the departed were supposed to flit about 
in the air, as misty vapors and spectres, and the living were 
ever in fear of them from ideas that mischiefs were liable 
to be occasioned by them. The death terror was associated 
with the appearance of departed spirits. 

The miseries of life, as sickness, want, and all sorts of 
troubles might be, and probably are, as they believed, 
brought on by departed spirits. Vengeance against enemies 
is thus executed; and these apparitions were generally of 
unfriendly character. They believed that disturbed sleep 
arises from afflictive influences of spirits : and if one wakes 
from excessive distress or pain he is sure that some spirit 
is molesting him. Whole villages are sometimes alarmed 
by rumors of groups of spirits attacking them ; and often, — 
at all hours of the night people rise in squads with clubs 
and other weapons to drive away troops of hostile spirits. 
The dead bodies are often thrown into the sea in hope thus 



NEW ZEALANDER DOCTRINE. 67 

to drown the spirit that is supposed to abide, for a time 
in the corpse. 

In their strifes and wars, these people believe the spirits 
of departed friends or enemies take part in the battles, in 
numbers perhaps greater than those then living to do battle. 
Not much has been learned about the theories concerning 
the future state otherwise, as held by the unenlightened 
Africans. 

New Zealanders. — The New Zealanders formerly be- 
lieved that the spirits of dying ones descend below to a 
place called Reinga, which is in a gulf by the sea shore at 
the North Cape there. When pestilences or wars cause 
many deaths the passage thronged the air by the departing 
spirts passing, and that they occasion a whirring sound: 
and by this there is intelligence had of battles, before other- 
wise known, or any intelligence concerning them had 
reached the locality. 

The left eye is regarded by the New Zealanders to be the 
seat of the soul, and this organ is kept in its integrity after 
death. Extra good men, dignitaries, and chieftains have 
the left eyes transferred to the skies where they become 
stars. Thus the group of the seven stars consists of the 
left eyes of seven brothers which were slain together in 
battle and then their left eyes were transferred in a group 
to the sky, where they will shine forever. All the stars 
of the heavens, they believe, are the shining entities of de- 
parted spirits, where they shine forever in splendor accord- 
ing to their dignity and comparative merits. The right eye 



68 HUMAN DESTINY. 

is the seat of the soul of the wicked ones, and at death hies 
away to its place in the under-world; which is not well 
defined, and about which the natives have poor ideas. 

It is believed by both Africans and New Zealanders that 
friends and relatives have benefit from advocacy by living 
ones; and there has been an old custom of slaying near 
relatives, as wives and children, when great ones died, so 
that their souls might accompany that of the notable one, 
for object of their favorable testimony and advocacy in the 
next world. Of course this implies their belief in a Judi- 
cial Tribunal after death, and a Heaven and Hell, or differ- 
ent places of future abode. Yet their conceptions of the 
departed state were not very lucid. Still they had clear 
convictions of the fact that rewards and punishments await 
those who depart hence. 

Sandwich Islanders. — The inhabitants of this group 
of islands, before admixture with others, had no general 
conceptions of a future state. There were no strong gen- 
eral sentiments in this way; and the diversities of beliefs 
were almost as great as that of the individualities. Still 
some reflective persons believed that there is a future state, 
and a retribution ; as also corresponding places of abode for 
the spirits of departed ones. 

The Sun is supposed by some to be the abode of the good : 
and a place called Akea, underneath the ground, receives 
the bad spirits. 

KamTShatcans. — These people have pleasant views of 
a future world. All departed ones go to a happy place, 






ESQUIMAUX DOCTRINE. 69 

where their companions meet them in happy reunion. There 
they pursue their former avocations, as fishing, hunting, etc. 
All in this Paradise is as here, except the disagreeable 
things, as bogs, volcanoes, storms, frosts, or snows. — Hunt- 
ing and fishing is ever successful there. 

Esquimaux. — These, like their neighbors, have their 
ideas of a future world greatly moulded by their present 
experiences : and they expect to find, gradually, apartments 
on the other side of the earth, where it is less cold than 
where they are in life. Yet they suppose that the first apart- 
ment they reach is somewhat like the present abode, — cold 
and icy, with difficulty of obtaining seals and other needed 
objects. But progression follows: and after successive 
abodes there will be reached very desirable countries. Seals, 
fish, and even new sorts of food are plenty in the more dis- 
tant places. Finally a place is reached that is a complete 
Paradise. 

There is, as they think, a difference in the abodes of the 
good and the bad ; for the latter have to remain in the first 
lodging places : or at least will pass with much retardation 
to the better. 

The native GrEEnlanders, before the missionaries got 
among them had very similar views to those of the other 
Arctic people — the Esquimaux. 

Peruvians. — The native Peruvians are said to have had 
the opinion of a bodily resurrection, at some time in the 
future ; and that they w T ould be restored to a Paradise that 
is situated in the sky, afar off ; and be kept together. Some 



jo HUMAN DESTINY. 

of the noblemen had their wives and children slain at their 
death, that all might go together to a resting place. 

The neighboring tribes of Indians, in Central America 
and in Mexico, held a modified notion concerning the await- 
ing Paradise. They believed that the happy country was 
divided to suit the characters of the destined : — believing 
that such as had a nearly balanced amount of virtue and 
vice, had a separate place suited to them. The good pro- 
ceeded to an exquisite Paradise; and the bad went to a hell 
called Mictlan, situated underneath in the central part of 
the earth. 

It is possible that this account of these people was taken 
after the priests of the Catholics had got among them ; since 
that the particulars concerning the place for the neutrals 
corresponds with Purgatory ; while Heaven is situated upon 
high, and Hell beneath the earth. Their views of a resur- 
rection may have thus originated also. 

The tribes still further north and spread over the long 
stretch of country in the United States and British Colum- 
bia, and even of Canada, had similar views to those Indians 
of Mexico and the Southern Continent ; and they generally 
believed in a future world ; and supposed it to be in the far 
west across the waters. There a happy Paradise or Hunt- 
ing-ground is awaiting good Indians. 

The specialties of their views of the happy land con- 
templated it as a physical abode, of characteristics like as 
unto what are existing here, but vastly more delightful ; as 
the sceneries are superior, and the game more abundant. 



N. A. INDIAN DOCTRINE. 71 

All believed in a Deity, the "Great Spirit," that presides 
over human destinies, and who rewards all good Indians. 

The author had an acquaintance with an Indian Chief, 
years ago, by the name of Po-tos-e-go of a tribe of Iroquois, 
who afforded many details of Indian life and concerning the 
religion of the Indians. "His tribe," he stated, "supposed 
the Sun is the 'Great Spirit' that passes over the earth to 
bless and protect the inhabitants, whether men or other be- 
ings." Many devices were made for interrogating the 
Great Spirit. A great hunter carefully noted the place 
where the Sun rose above the high mountain peak, and 
being a great trapper, he conceived the idea that he might 
capture the Spirit by setting a snare in the path of the Sun 
at the point of passage over the mountain. So he carefully 
set the snare and took lodging near by, to be ready in the 
morning to capture the entrapped Spirit. But during the 
night he had many fearful thoughts as to what would hap- 
pen if the sun were captured, because all the world depended 
on the sun for every good: he made the day and his dis- 
appearance would leave all in the dark, so what then, if the 
sun were made a captive, and so arrested in his course? 
It, at length, was approaching the time of the rising sun, 
and he, having resolved in the night that he would Spring 
his trap, and even take it away, so the awful catastrophy 
should be averted, and the trap even not be seen by the sun. 

The "Paradise" or "Happy Hunting-ground" is beauti- 
fully described by the lines of Pope : — 



72 HUMAN DESTINY. 

" Lo, the poor Indian, whose untutored mind 
Sees God in the clouds and hears Him in the wind ! 
His soul proud science never taught to stray 
Far as the solar walk or milky way: 
Yet simple nature to his faith hath given, 
Behind the cloud-topped hill, an humbler heaven, 
Some safer world in the watery waste 
To be, contents his natural desire; 
He asks no angel's wing, no seraph's fire, 
But thinks, admitted to that equal sky, 
His faithful dog shall bear him company." 

The funeral provisions of the Indians prove what their 
views were concerning the future life. Thus the body of 
a dead Onondaga was taken in a bark coffin together with 
a kettle of provisions, a pair of moccasins, a piece of deer 
hide and thread from sinew, for purpose of mending, if 
occasion required, in the far journey to the happy land, the 
blissful Ha-wah-ne-u. A bow with arrows, tomahawk and 
knife also were placed with the other provisions and so 
buried. Sometimes the food provisions are not buried, but 
are suspended above the mound, and being thus where fresh 
deposits of food could be made. This seems to imply that 
the spirit may tarry for a while. An hypothesis was that 
the spirit would not leave the body until it be decayed. 

The Winnebagoes believed that the milky-way is the 
highway for spirits to go on in the journey to Paradise. Its 
whiteness is occasioned, as they think, by the multitude of 
shining ghosts that pass thereon. 

The general belief, however, has been that the future 
abode lies in the far west, and all spirits find their way 
thither, where they meet their friends awaiting them, on the 
border of the land. Fires are kept burning on the graves 



N. A. INDIAN DOCTRINE. 73 

during the nights to light up the place for the accommoda- 
tion of the spirits while they are preparing for the long 
journey. This was a practice, particularly, by the Chippe- 
was. 

Gatherings of Indians at the graves of notable chiefs 
were held, as is stated, and songs were sung, — among which 
songs was the address to the charming Hiawatha, that 
makes an appeal for a change in the burials. To this gather- 
ing came kindred spirits from Po-ne-mah (Paradise) and 
mingled among the living. Here are some lines from Long- 
fellow to Hi-a-wa-tha on this point: — 

" Do not lay such heavy burdens 
On the graves of those you bury, 
Not such weight of furs and wampum 
Not such weight of pots and kettles: 
For the spirits faint beneath them. 
Only give them food to carry, 
Only give them fire to light them. 
Four days, is the spirit's journey 
To the land of ghosts and shadows. 
Therefore, when the dead are buried, 
Let a fire, as night approaches, 
Four times on the grave be kindled, 
That the soul upon its journey 
May not grope about in darkness." 

No theme is so pathetic : no proceedings so impressive as 
those that concern the after life as believed by the Indian 
tribes. No conversation occurs, on many occasions, but on 
themes relating to the blessedness secured by the Great 
Spirit, for the departed. Death has nothing horrible to the 
Indian, and no people on earth have any religion so cheery 
in what relates to death, and the hereafter. Even the 



74 HUMAN DESTINY. 

Christian religion has disturbing and horrifying accompani- 
ments to many now, "since St. Augustine has put so dark 
a cloud over the death-bed scene : and it is one of the most 
important duties of the Christian minister, and all religious 
people to do all possible to extirpate this gloom. 

Whatever is found among the Indians that is gloomy in 
religion was derived from the European people that mixed 
with the Aborigines; and the mischief thus occasioned is 
even greater than that other infamous introduction, intoxi- 
cants. Shame on accredited Civilization! 



CHAPTER XII. 

NEW TESTAMENT VIEWS OF HUMAN DESTINY. 

The New Testament Scriptures certainly claim our most 
serious study as we cannot doubt their authenticity. The 
care required in their study comes from the fact that they 
were given in divers tongues; as were the Old, also by divers 
writers. While the Old were intended chiefly for one peo- 
ple, the Jews, the New were purposed for all people, of the 
many languages and orders of civilization. 

Christ and his Apostles, the Authors of the New Testa- 
ment writings directed their teaching to a diversity of 
people: first in Judea, Galilee, Samaria, and Syria, where 
the populations were greatly mixed. Hence it was required 
that the teachings should take in methods accordingly. The 
instruction of Jesus to his Disciples was very literal in 
character, and consisted largely in form of parables. This 
was a positive necessity. Even with this, the real sense of 
the utterances was often mistaken, and the disciples asked 
their Master frequently for special explanations. 

The Parables were taken from domestic and rural scenes. 

Duties of parents and children, and of neighbors, were the 

primaries. Then husbandry, farming, and cares of cattle 

and sheep, entered largely into the parables of Jesus. But 

with the social affairs, the moral duties were ever the object 

of parabolic teaching. 

75 



76 HUMAN DESTINY. 

The wider scope of the discourses of the great Master 
related to society, government, and but little of national 
affairs. But Philosophy, History, and Aesthetics were 
frequent topics. 

Human Destiny was a notable theme of the discourses of 
Jesus. 

With the Jews and Romans the controversies were very 
frequent. The Sectarianism of the Jews occasioned almost 
constant debates. The Roman populations of Judea had 
become considerable, and politics and government were their 
chief subjects of thought. Christianity was diverse to most 
of those topics and controversies were inevitable. 

Laws and usages were much discussed among the com- 
munities, but the founder of the New Dispensation ever 
labored to turn human thought to the all-important facts 
of Human Destiny. 

No method of teaching was so apt as that by parables 
and metaphors, which suited all persons under his instruc- 
tion, for in these images of thought all were conversant. 
Yet, still there did continuously occur misunderstandings of 
the meanings of words and their application. These diffi- 
culties ever came from the differences of social culture. 
Thus in the range of labors of Christ and his Apostles, a 
multitude of dialects and life habits were met with. 

No wonder thus, that in after times diversities of under- 
standings of Scripture readings had occurred, and do still 
continue, even in this age of advanced civilization and 
culture of the Sciences. 

But it is in the continued literal sense of these Scripture 



NEW TESTAMENT DOCTRINE. 77 

readings where the greatest mischief occurs. In our day 
people cannot realize how great was the simplicity of the 
understandings of the people to whom the instructions of 
the new dispensation were given, and in this very fact we 
find the diversities of views of theology, to have so natu- 
rally fallen in. For illustration of this, let us now cite prac- 
tical facts. Thus it is pertinent to cite the idea of eating, 
as the representation of function in general. The literal 
performance in the biblical history of the human race, cites 
the performance of an act in the "Garden of Eden/' alleged 
to have caused literally, a universal degradation, and ruin- 
ous effect. The eating of fruit is the symbol. Such a con- 
ception was very natural in the primitive ages. Eating or 
partaking of food is the necessity of life : and all sequences 
therefore are referred to eating. This is very logical in the 
literal sense: and when the intellectual sense is taken, it 
proves a very apt metaphor. But it is too simple for our 
age. Instead of explaining, it confounds! 

We do, indeed, speak of food for thought, but this is a 
relic! Thought is not a sequence but a primal function. 
Especially, is the idea of eating wrong in moral sense. Mo- 
rality belongs to will power. Evolution is the better sense. 
Infinite varieties of sequences follow thought, and while in 
succession these are the same, yet in reality they are end- 
lessly varied in character. 

Adam and Eve did indeed eat fruit, but they also did 
many other things, and many of those may be just as 
legitimately supposed to have caused the misfortunes to us ! 
Nevertheless, the allegory is quite respectable for ages of 



78 HUMAN DESTINY. 

ignorance : while the pertinency now is really absurd. Ante- 
cedence in time is very different from entailment of princi- 
ples. 

It fits well with thoughts of men like Turtullian and 
Calvin to impose illegitimate causes: but liberal thought 
as evinced in our age of science cannot seriously longer 
entertain such doctrine, and now we have nobler concep- 
tions of New Testament teachings concerning human des- 
tiny. 

Those bold utterances, of original sin, natural guiltiness, 
eternal damnation, bottomless pit, fire and brimstone, eter- 
nal torment, Divine vengeance, eternal death, etc., are no 
longer admissible in correct theology, as of literal meaning. 

Literary culture has now afforded us the ability to make 
more correct translations of the words and teachings of 
Christ and his Apostles. We now know that the discourse 
of Jesus relative to a final judgment, as occurs in the 25th 
chapter of Matthew, was the natural sequence of the utter- 
ances concerning the end of the world, as given in the ante- 
cedent chapter, and which we now distinctly know to have 
related to the destruction of Jerusalem by Titus. Collated 
history proves that every single specification of the predic- 
tions of Jesus were fulfilled on that occasion. The fearful- 
ness of the figures, as uttered were really simple expositions 
of the events that transpired at that memorable event ! 

The specification as occurs in the 25th chapter of Matthew 
from verse 31 to end of the chapter, is a like graphic state- 
ment as that concerning the destruction of Jerusalem. It 
cannot correctly be made to be of a different order of 



NEW TESTAMENT DOCTRINE. 79 

speech. Its veritableness of fact, is absolute, but its detail 
is circumstantial. 

The dividing of humanity definitely into two classes, in 
the judgment, is in a practical sense very proper. It accords 
with the fact of literal antithesis as light and darkness, great 
and small, good and bad, as ever understood. But in human 
character, no specific division into squarely two classes is 
admissible ; since there are all grades of character, like as to 
the blending of antithetical literally, between opposites as 
in great and small, good and bad. Hence this passage of 
Scripture cannot be rightly taken in opposition to the posi- 
tive declaration of other Scripture passages which assure 
justice and equity to every shade of character. All shall 
have the product of the seed they sow. Every one in the 
measure of his deserts. The contrary is repugnant to all 
sense of enlightened judgment. 

No Scripture teaching can be taken in contravention to 
the absolute law of cause and effect. This is inevitable 
trutru 

To sum up the true meaning of the New Testament 
teaching on human destiny, it is that death will not change 
the moral character or status of human beings. It does 
not teach that the moral element alone will condition the 
final estate. The moral, intellectual, social, and aesthetical 
culture all are fundamentals of the final estate. The proofs 
of the recognition of this holding occur very numerously in 
the gospels and epistles of the New" Testament. Kindred 
feelings, domestic affections, social ties, and patriotism, are 
cardinal elements of Christian virtues, as taught. 



80 HUMAN DESTINY. 

The chief mischief of perversion of Scripture teaching is 
the assumption that place or locality of being is the sum of 
the future estate. These sacred teachings relate to the 
boundlessness of space, and the universality of occupancies. 
Plurality of orders is recognized: and varieties of experi- 
ences as well. Such facts are happy inspirations to the 
virtues of effort and ambition for excellence. 



CHAPTER XIII. 

TEACHINGS OF CHRIST CONCERNING HUMAN DESTINY. 

It is important to bear in mind, as concerns the teachings 
of Jesus, that he recognizes himself as "God manifest in 
the flesh." He called himself the "Son of Man" in this 
sense. It is in this sense also, that the Apostle states that 
"Life and Immortality was brought to light by the Gospel/' 

By careful analysis, it will be found that Christ taught 
the fact, not only that man has a high destiny, but that 
eternal progress was in his destiny. 

The recovery from the thraldom consequent on man's 
moral dereliction was the primal object of the humanity of 
Christ in Redemption: and this very act contemplated, not 
only Salvation but Eternal Life, of perpetually progres- 
sive character in those elements of being, here having the 
physical nature now appertaining to the Soul, thence in 
spiritual body taking in not only the moral element but the 
intellectual complete, as also the social nature. 

This latter, the social, in its peculiar endearing power, 
was a constant characteristic of Jesus as manifest in his 
entire earth life : and at time of his death in his last prayer 
to the Father, it was a chief solicitude that caused his special 
appeal. 

Jesus desired that his disciples, who were so greatly 
humiliated by the disrespect shown their Master, and which 
6 81 



82 HUMAN DESTINY. 

caused their desertion, and even denial of acquaintanceship, 
would not only be overcome, but that the association should 
be forever, in endless progression. 

Another, and still greater concern of his prayer was that 
humanity should not only be in perpetual association but 
that the "Knowledge" of the Divine purpose of the Destiny 
of Humanity should be afforded. Let us study the language 
of Jesus in this last prayer : — "And this is life eternal, 
that they might know thee the only true God and 
Jesus Christ whom thou hast sent/' 

"Knowledge of the true God, and Jesus who was sent," 
certainly has a specific meaning. The object of the Human- 
ity, was discussed in the counsel of God at the creation. It 
was to create a peculiar intelligence connected with matter, 
— identical — by whom, thus constructed, a practical knowl- 
edge of the plans and works of the Creator should be 
secured as regards the entire Universe. With this intelli- 
gence the stupendous endowment of "Free Will" was re- 
garded necessary, as otherwise infinitely less merit could be 
achieved : but an awful contingency was thus involved. This 
very contingency had to be provided for by a process of 
Redemption. Hence the occurrence of the statement that 
Christ was a "Lamb slain from the foundation of the 
world." — See how specific this statement is! — None ought 
to misunderstand it : but alas, how many do ! 

The belief that the moral element alone determines hu- 
man destiny is inconsistent with Christ's teaching here. 
And which was the chief concern with him in his last prayer 



TEACHINGS OF CHRIST. 8 3 

when no other was present. Who now will continue the 
temerity to contradict this! 

The knowledge here spoken of, appertained to the intel- 
lectual element of our being, the mind. This comprises 
every endowment of our soul. So the intellectual and social 
powers of humanity are provided for as certainly as the 
moral. Will the soul be deprived of these other than moral 
powers, at death? If so then God's purposes fail most 
assuredly ! 

If the entire of the soul being is persistent and all its 
functions partake of immortality, then what? Well, it is 
that the sciences will be in culture and employment after 
death. If the moral element is not alone in the case, and 
the other intellectual powers are persistent, then what will 
those who lack the moral virtues do in the next world? 
They have will power most certainly, or else they have no 
responsibility; since that responsibility can only be predi- 
cated of free will! Nevertheless this free will occasioned 
the necessity of a special Dispensation, namely one of 
works. Hence the terms Heaven and Hell occur. 

The discussion of Dispensations is had in other chapters 
of this work. 

It is remarkable that Jesus wrote nothing that appears 
in the New Testament. He promised the Holy Spirit to 
his Apostles, to direct them in the work. 



CHAPTER XIV. 
ST. john's views of human destiny. 

In the endeavor to get a correct view of St. John's teach- 
ing on this subject it will be well first to collate some of his 
statements. The following are the chief:— 

"Every one that seeth the Son and believeth on him shall 
have everlasting life." John vi, 40. — Here Immortality is 
stated to be secured by perception and faith in the Divinity 
of Jesus. 

"Except ye eat my flesh and drink my blood, ye have no 
life in you." This is John's report of the words of Jesus 
and implies unification with Christ by obedience to his 
words. — Here then is the consciousness of unity with Christ 
that secures eternal life. Eating his flesh is metaphorical. 
"In him was life, and the life was the light of men." — This 
is John's own teaching, and means the understanding to 
secure Immortality, which is by the intellectual power. 
"God so loved the world that he gave his only begotten Son 
that whosoever believeth in him should not perish but have 
everlasting life." This is John's statement representing also 
the words of Jesus. — The meaning of this is that by avails 
of God's love, our simple faith avails everlasting life. 

John repeats the following sentences: — "God is truth." 
"God is light." "God is love." "God is life." Then he 
also states what Jesus said : — "I am the truth :" "I am the 
84 



ST. JOHN'S VIEWS. 85 

life :" "I am the light of the world." "He that hath seen 
me hath seen the Father." — This proves the unity of Christ 
and God : and John proceeds to report the power of Jesus 
thus : "To as many as received him he gave power to be- 
come the sons of God." 

The implication by all this is that God and Christ are 
one; and are the "Truth," the "Light," the "Life," and is 
also "Love" itself: and that those who are unified with 
Christ are truth, light, life, and love, — being sons of God. 

The bearing of all this on Human Destiny is evident 
enough. St. John is good authority. United with God; 
that is in the partaking of his nature we will have his 
functions as well : we in the finite, and he infinite, but one 
in nature. No hindrance or disability is recognized in this. 
Thus our prerogatives are very great as the Scriptures 
declare according to the Gospel by John. 

Of all the Disciples none was equally intimate with Jesus 
as John. In his modesty he was in the habit of referring 
to himself in the third person : as "that disciple whom Jesus 
loved;" and it is evident he was ever closest in association 
with the Master: he sat by his side, or reclined on his 
breast or shoulders habitually. When at the last supper 
John was thus leaning against Jesus ; Peter was somewhat 
distant, and when desiring to get a definite knowledge of 
the facts concerning the betrayal of Jesus, he beckoned to 
John, and the two inclined -to each other, Peter whispering 
to John requested to have the latter to interrogate Jesus on 
the matter ; and the close intimacy of John secured the 
answer that it was Judas that should betray him. 



86 HUMAN DESTINY. 

Another fact besides the close fellowship, — personally in 
association ; there was also a kindredship of sentiments and 
habits of thought. John was greatly more disposed to 
metaphysical conversation than any others of the twelve: 
and he consequently learned more from Jesus than did the 
others. See how he opens out his Gospel in first chapter: 
how profound his utterances; how immeasurably beyond 
all the other evangelists, and how very similar to the words 
of Jesus on the same subjects : — "In the beginning was the 
Word, and the Word was with God, and the Word was 
God. The same was in the beginning with God. All 
things were made by him; and without him was not any- 
thing made that was made. In him was life, and the life 
was the light of men." Thus John began and in like pro- 
found statements he proceeded in all his writings. — "As 
many as received him, to them gave he power to become the 
sons of God." — "Beloved now are we the sons of God, and 
it doth not yet appear what we shall be ; but we know that 
when he shall appear we shall be like him; for we shall 
see him as he is." — "God is love; and he that dwelleth in 
love, dwelleth in God, and God in him." 

The profound metaphysical disquisition on the divine 
Logos, translated "Word," in one version is one of the most 
imposing in its sublimity and profundity ever uttered in 
human language. The personification of truths and princi- 
ples was not, indeed, a new thing, as the literature of all 
antecedent nations well testifies. Life, truth, light, wisdom 
and all mental functions have been personified. The ancient 
Greeks and Romans personified every human passion, and 



ST. JOHN'S VIEWS. 87 

had gods for every force of nature. But St. John's view of 
the Logos was not of same character, as he regarded the 
"Logos" not simply the voice of God, but a veritable per- 
sonality, the second of three, "Father, Son (Logos) and 
Holy Ghost," and thus we have the "Trinity" of the Creed. 

The Jerusalem Targum and the Chaldee Paraphroses 
ever recognized the "Word" or Logos of God as the veri- 
table God. Thus the Jerusalem Targum state : "The Logos 
of Jehovah created man." 

Philo who, as is supposed, was the contemporary of Jesus, 
and who has been supposed to have derived his views from 
the Apostles, holds the same ideas as St. John expresses in 
the first verses in the first chapter of his gospel : pronouncing 
the "Word" as God, expressing himself as the Creator, or 
God proceeding. 

It is certain that very numerous expressions in the Old 
and New Testaments comprise the very same ideas of the 
Logos or Word of God as are given by St. John. Especially 
does this fact apply to many passages giving the language 
of Jesus himself, in speaking of himself as being "one with 
the Father," and as spoken thus: "he that hath seen me 
hath seen the Father." 

In this view of the Deity there is implied a most stupen- 
dous conception concerning Human Destiny when coupled 
with the very frequent allusions of Jesus to man's connec- 
tion with himself: and often expressed in most pathetic 
words, as those in his last prayer in behalf of his disciples 
and as concerning those who believe in him, or receive his 
words: and those that do his will. 



88 HUMAN DESTINY. 

Christ, the Word, is God proceeding while in essence 
God the Father, is the Eternal source of being, the "Abso- 
lute;" conceived of as not acting. Thus the Son could, and 
did, distinguish himself as a special personage in redemp- 
tion and was ever in correspondence with the Father, and 
prayed to him when having become the Son of man, in the 
personification of Humanity. He having thus assumed 
human character in all things except in sinful acts, rendered 
himself capable of securing the affections of human beings 
and of lifting man to the Divine Association by Regenera- 
tion. How wondrously persistent, St. John represents 
Jesus to have been, when insisting on their faith in him, 
and their obedience to his word, thus to unify the believers 
with himself, for time and Eternity: telling them so fre- 
quently of the outcome of this attachment, and suggesting 
every possible motive to inspire them with zeal and assur- 
ance. Eternal blessedness, Peace, Rest, Enjoyment, Honor, 
Glory, Royalty and Immortality were the proposed attain- 
ments that they should secure in the next estate. 

The sublimity of the personal union of man with God 
through the mediation of the Lord Jesus Christ, as so 
positively stated by St. John, and in language so endearing 
is a most blessed inheritance for us, even here in the present 
life: but when the scope is projected into the next estate the 
sublimity thereof is beyond ail expression : and it will re- 
quire the logic and genius ot St. Paul to bring us to some 
more practical conception. 



CHAPTER XV. 
st. paul's teaching of the future life. 

Saul of Tarsus was a Jew by birth and education : and 
from the history we have of him, it appears that he was a 
man of vehement temper and most impulsive in his pur- 
poses. He appears to have been in sympathy with the most 
cruel persecutions of the Christians : and left no opportunity 
unimproved to destroy them. This impulsiveness was 
evinced in his last campaign to Damascus to arraign all 
the Christians he could find — men or women, and when 
miraculously stricken down, he as earnestly sought to know 
what he must do, and then after his conversion, he was 
just as impulsive in his after life as "Paul the Apostle of 
the Gentiles." 

It required a Divine expediency to convince the disciples 
of the safety of trusting Paul : and it was shown that this 
very resoluteness was the cause of his selection for the 
great undertaking of the conversion of the Gentiles, com- 
prising then the most enlightened and enterprising nations 
of the earth, and which were deeply immersed in Idolatry 
and Pagan Superstition. He was so thoroughly cultured 
as that he controlled the enactments of Imperial Authorities. 
He shaped the highest aspirations of Philosophers and sub- 
dued the vilest passions of humanity. Paul succeeded; and 
made kings and governors tremble and yield to his irresist- 

89 



90 HUMAN DESTINY. 

ible Christian logic, by which he converted entire com- 
munities and, by other help, Christianized Pagan Rome and 
planted the Christian ensign on the Empire. 

St. Paul's vast learning, and acquaintance with the litera- 
ture and histories of all the known nations of the earth 
was the means of securing to Christianity a high character, 
and made it to dominate the civilizations of the world: 
while this fervent religion filled his own soul with holy 
raptures. No other Apostle uttered equally sublime excla- 
mations in their writings. None of his doxologies are 
lacking any elements of sublimity or rapture. 

The capacities of such a mind could only find a proper 
complement in the Christian religion, in his all pervading 
experience; and it sustained him equally in adversities 
though that required even his own great abilites for recount- 
ing: as he gives it in his second letter to the Corinthians, 
nth Chap., thus: — "In labors more abundant, in stripes 
above measure ; in prisons more frequent, in deaths oft. Of 
the Jews, five times received I forty stripes save one : thrice 
was I beaten with rods, once was I stoned, thrice I suffered 
shipwreck, a night and a day I have been in the deep; in 
journeyings often, in perils of waters, in perils of robbers ; 
in perils by my own countrymen, in perils by the heathen, in 
perils in the city, in perils in the wilderness, in perils in the 
sea, in perils among false brethren ; in weariness, and pain- 
fulness, in watchings often, in hunger and thirst, in fastings 
often, in cold and nakedness. Besides those things that are 
without, that which cometh upon me daily, the care of all 
the churches. Who is weak and I am not weak? Who is 



ST. PAUL'S VIEWS. 91 

offended and I burn not? If I must needs glory, I will 
glory in the things which concern mine infirmities. The God 
and Father of our Lord Jesus Christ, which is blessed ever- 
more knoweth that I lie not. In Damascus, the Governor 
under Aretus the King kept the city of the Demosthenes with 
a garrison, desirous to apprehend me : and through a window 
in a basket was I let down by the wall and escaped his 
hands." 

But these were by no means all that St. Paul had to 
suffer in his devotion to the gospel, for he lived nine years 
longer in continuous labor, suffering divers legal prosecu- 
tions, until he finally, by appeal to the Emperor at Rome, 
was transported there and was executed by Nero, at the 
supposed date of A. D. 66. 

It can but be supposed that a man that could endure such 
awful sufferings, must not only have had a most persistent 
courage, but a sublime faith that made him a victor on 
every occasion, and in none less so than in his last one in 
his martyrdom when he uttered the ever memorable words 
in his last letter to Timothy, his most fervent son in the 
Gospel: "I am now ready to be offered, and the time of 
my departure is at hand. I have fought a good fight, I 
have finished my course, I have kept the faith : Henceforth 
there is laid up for me a crown of righteousness which the 
Lord, the righteous judge, shall give me at that day: and 
not to me only, but unto all them that love his appearing." 

But while, in view of this being his last victory, it is 
really most sublime of all, yet it is also otherwise so : since 
in the first part of his letter to the Ephesians he utters 



92 HUMAN DESTINY. 

words, and states facts that rank higher than any other in 
all the Holy Writings, and afford views concerning our 
destiny in next estate that are enchanting beyond measure, 
while also they transcend all possible comprehension to us 
here in the present estate when we allow the usual meanings 
to the words employed by the Apostle. Here is the pas- 
sage : — "Blessed be the God and Father of our Lord Jesus 
Christ, who hath blessed us with all spiritual blessings in 
heavenly places in Christ: according as he hath chosen us 
in him before the foundation of the world, that we should 
be holy and without blame before him in love : having pre- 
destinated us unto the adoption of children by Jesus Christ 
to himself, according to the pleasure of his will. To the 
praise of the glory of his grace, wherein he hath made us 
accepted in the Beloved : in whom we have redemption 
through his blood, the forgiveness of sins according to the 
riches of his grace: wherein he hath abounded towards us 
in all wisdom and prudence; having made known unto us 
the mystery of his will according to his good pleasure which 
he hath purposed in himself : that in the dispensation of the 
fulness of times he might gather together in one all things 
in Christ, both which are in heaven, and which are on earth, 
even in him: in whom also we have obtained an inherit- 
ance, being predestinated according to the purpose of him 
who worketh all things after the counsel of his own will : 
that we should be to the praise of his glory who first trusted 
in Christ: in whom ye also trusted after that ye heard the 
word of truth the Gospel of your salvation: in whom also 
after that ye believed ye were sealed with the Holy Spirit 



ST. PAUL'S VIEWS. 93 

of promise, which is the earnest of our inheritance until the 
redemption of the purchased possession unto the praise of 
his glory. Wherefore I also after I heard of your faith in 
the Lord Jesus, and love unto all the Saints, cease not to 
give thanks for you, making mention of you in my prayers : 
that the God of our Lord Jesus Christ, the Father of glory, 
may give unto you the spirit of wisdom and revelation in the 
knowledge of him: the eyes of your understanding being 
enlightened that ye may know what is the hope of his call- 
ing, and what the riches of the glory of his inheritance in the 
saints. And what is the exceeding greatness of his power 
to us-ward who believe according to the working of his 
mighty power, which he wrought in Christ, when he raised 
him from the dead, and set him at his own right hand in 
heavenly places, far above all principalities, and power, and 
might, and dominion, and every name that is named, not 
only in this world, but also in that which is to come. And 
hath put all things under his feet, and gave him to be the 
head over all things to the Church, which is his body, the 
fullness of him that filleth all in all: And you hath he 
quickened who were dead in tresspasses and sins." 

What an inexpressible inheritance and destiny is here 
declared by this inspired Apostle! It comprises all intelli- 
gences of every order and station, in heaven and earth, and 
all things in the Universe, as correlated and in joint fellow- 
ship and possession according to character. Nor is this 
all that this Inspired Saint has placed in the sacred records ; 
for while he could not transcend by any possibility the scope 
of the inheritance he yet amplifies and differentiates the 



94 HUMAN DESTINY. 

facts in a most enrapturing manner. He also confirms his 
statements by a sublime statement of his trance experience, 
although his modesty occasions him to refer to the experi- 
ence in the third person, thus: "I knew a man in Christ 
about fourteen years ago (whether in the body I cannot tell ; 
or whether out of the body I cannot tell, God knoweth) 
such an one caught up to the third heaven : how that he was 
caught up to paradise and heard unspeakable words, which 
it is not lawful for a man to utter." 

St. Paul was still under the impressions he had received 
in his early Jewish education, which utterly forbid the 
utterance of the name of Jehovah : and doubtless his extatic 
experience in his trance comprised the witnessing of holy 
possessions, celestial choirs uttering praises and exclama- 
tions that comprised the name of Jehovah, and thus were 
unlawful for him to repeat. Yet the Apostle could not for- 
bear his expressions of rapture and bliss. He even speaks, 
when allowing his reference to himself, of an "affliction" 
which he calls a "thorn in the -flesh" to have come upon him 
to prevent him from excessive exultation. This was prob- 
ably bodily sickness that depressed him. Yet such an ex- 
perience of the heavenly vision could not but fix memories 
in his mind of most ravishing character that were vouch- 
safed to him to fortify his affections and confirm his hopes. 
Why say that "no one ever returned" to give information 
concerning "human destiny." It is not true. 

Undoubtedly this vision enabled the Apostle to give his 
wonderful description of the resurrection state that he de- 
lineated in the fifteenth chapter of his first epistle to the Cor- 



ST. PAUL'S VIEWS. 95 

inthians, for this first letter was written after the time, four- 
een years antecedent, to his second in which this vision is 
reported, and which he seems to have kept secret in his 
mind for this number of years. This second letter was 
probably written A. D. 57, and the first to the Corinthians, 
in which the precious delineation of the translated state 
was given, was written only one year earlier, and thus 
thirteen years had expired after the time of the trance, 
which must have occurred about the time that Paul accom- 
panied Barnabas from Tarsus to Antioch where the two 
Apostles had a wonderful success, and worked together a 
whole year and when the people of the church were first 
called Christians. It was during this time that another 
prominent event took place there: Agabus prophesied the 
great dearth and famine throughout the whole Roman Em- 
pire which occurred during the reign of Claudius Caesar, 
and transpired in character according to the prophecy. 
Barnabas and Paul were sent from Antioch with contribu- 
tions for the relief of the churches in Judea, that came 
timely, thus. 

St. Paul acknowledged that the revelations made to him 
by the Holy Ghost were overwhelming to him, so much so 
as that he "besought the Lord thrice" for relief, from the 
consequences. 

Another very cheering statement is given by St. Paul in 
the eighth Chap, of Romans, where he thus triumphantly ex- 
claims : "For I am persuaded that neither death, nor life, 
nor angels, nor principalities, nor powers, nor things 
present, nor things to come, nor height, nor depth, nor any 



96 HUMAN DESTINY. 

other creature, shall be able to separate us from the love of 
God which is in Christ Jesus our Lord." 

In other passages he spoke of the "abundant entrance" to 
the joys of heaven. Here he expresses his joy to know- 
that the bliss of heaven is absolutely secure, and that no 
other possible attractions could interpose. He is alike 
emphatic and graphic in his utterance here. Antecedently 
in this same chapter he expatiated concerning God's eternal 
purpose of high destiny for man, and expressly states that 
the Creator had predetermined this, and accordingly pro- 
vided the means of progress : which means were of a 
stupendous order comprising even the Sacrifice of his own 
Son. And the Apostle then boldly asks whether God will 
not therefore " freely give us all things! He thus proceeds 
with rapturous inquiry: Who shall lay anything to the 
charge of God's elect? It is God that justifieth: Who is 
he that condemneth? It is Christ that died, yea rather, 
that is risen again, who is ever at the right hand of God, 
who also maketh intercession for us! Who shall separate 
us from the love of Christ?" 

Dr. Adam Clark emphasizes, the subjective sense of the 
question, as highly worthy of thought in this exclamation 
of this Apostle; and suggests that our own love of the Re- 
deemer is so strong that no sufferings here, and no priva- 
ions, or antagonism can sever our attachments. This sense, 
doubtless has place; but the chief rejoicing of Paul was 
because of what God had purposed, and accomplished for 
human elevation and progress in the world to come! 

The wonderful differentiation of our organization physic- 



ST. PAUL'S VIEWS. 97 

ally, intellectually and spiritually is prophetic in an eminent 
degree, not only of progression, but for infinitely varied pur- 
suits and attainments! What is stated in the a posteriori 
part of this work concerning our adaptation for progress 
and vastly varied pursuits, in the different sciences, that are 
so very attractive to us here, must, in God's order of things, 
be also legitimate complements to our powers. Those are 
persistent and are to be eternally the means of personal 
enjoyment; and yet chiefly for glorifying the Creator, in 
the exemplification of the marvelous works of Creation, and 
the specializing of the beauties, grandeur and purposes of 
God in the objects of creation. Thus to cite for the inspec- 
tion of Angels and the innumerable other intelligences of the 
Universe of God, the boundlessness and glory of his Em- 
pire. It is the special fitness and adaptation of man for this 
stupendous proceeding. The specialization of this, as 
stated, is given where the sciences are treated of as con- 
tributing this to the joys of Heaven. 

The Apostle Paul, had by Divine Inspiration obtained an 
insight for knowing the adaptations of our spiritual bodies, 
as he specialized them in the Fifteenth Chapter of Corin- 
thians. Eor this marvelous exposition we never can be suffi- 
ciently thankful to God for the advance information. This 
is the source of inexpressible joy to us even here. No other 
Scripture is so ample in this respect. 

Those "Spiritual Bodies," which the Apostle describes by 
positive and antithetical delineation are, by Divine purpose, 
suited to the future experience in all the realms of the Uni- 
verse, for intimate researches and manipulations ! 
7 



98 HUMAN DESTINY. 

As the phenomena of our animal life here proceed under 
the formulative processes by assimilation and moulding 
operations, in formation of the earth body, even so the soul 
will, when disembodied, proceed to formulate a "Spiritual 
Body" from more subtle elements than those of the earth 
body. There are elements here, as ether, light, heat, elec- 
tricity, magnetism and others, that elude our analytical tests, 
when the essences are sought for, and which have functions 
that are very unlike to what is known of the grosser ele- 
ments, as the earths, metals, and carbon. What the con- 
stituents of light are is exceedingly problematical. This we 
know that light is amorphous and transmutable, into divers 
characteristics as of heat and electricity. Physical science, 
allows the fact that interspacial ether must possess the ele- 
ments of all matter in an infinitely attenuated state, and 
affords the most satisfactory judgment as to the source of 
the materials of the structural universe. Hence, that the 
human soul may formulate a spiritual body from impalpable 
elements existing in the interspacial ether is not by any 
means an inconceivable fact. "Spiritual" in the sense of 
structural stands the opposite to matter, and in such sense 
the spiritual is as positive. 



DIVISION SECOND, 



PRIMORDIAL VIEW OF SUBJECT. 



CHAPTER XVI. 



A-PRIORI ARGUMENT*. ARCHAEOTYPAI, CONSIDERATION. 
THE SUBJECT IN HAND. 

Away in the infinitely remote amplitude of the Divine 
Mind, were existing creative impulses awaiting expression. 
Omnipotence, even as conceived of by human thought, could 
not remain in repose. So after universes had merged into 
being, in endless varieties there would still, — beyond all 
precedents of like character — be an echo from passing phe- 
nomena that would display the incipiency of Humanity: and 
who, among the Celestial Hosts would have the temerity 
to ask Wherefore? Such a thought even might have oc- 
casioned the fall of Lucifer ! But more than a casual reason 
for man's existence obtains. 

A sublime reason, why man should appear, even if it were 
only for a passing view of the Divine Image. Yet what 
if that image be emblazoned on the face of the Universe, and 

99 
L.ofC. 



ioo HUMAN DESTINY. 

the reflection thereof be eternal, and this also perpetually 
progressive in Glory? 

What, if the human should be a veritable microcosm, and 
more; what, if a subordinate yet co-efficient should be 
evolved: if a blending of worlds — of spirit and matter 
should appear as that of man! 

What, if the more restricted Angels, which are only spirits 
should find in man a notable complement to their being, by 
the purpose of the Creator, thus of reflecting into their 
minds stupendous conceptions of the high functions of 
matter that had eluded even their sublime grasp, until man 
appeared ? 

What, if the ministration of matter, as evinced in the 
human, should, — like as in the personal of the "Son of 
Man/' be an expression of the Father; and be identified as 
an incipient factor of a diversity in unity, in endless 
evolution ? 

What a stupendous mission would be that of humanity, if 
even but a single one of the foregoing suggestion were a 
reality ! 

It is almost impossible not to suppose that the loftiest 
So7is of Light, about the Throne of God, are progressive, 
and that mankind are their absolute coordinates ! 

Should such conceptions be regarded in any degree 
bizarre, then the kindred supposition might yet be admitted ; 
namely, that the Creator, in projecting man's entrance into 
being, did have respect to the views of the intelligences that 
populate the Universe. A reference to many statements in 



A PRIORI ARGUMENT. 101 

the a posteriori arguments will make such conclusion prac- 
tically obvious. 

The Divine complacency, as to the projected high destiny 
of man, can hardly be left out of this scope of thought, since 
it would be unnatural for us to suppose that there are not 
apt correspondences between the human intellect and the 
Divine mind. 

When we perform a noble act there rises a sense of gratifi- 
cation, and complacency: and that which is a virtue in us, 
can hardly be an estrangement to our Creator. 

That which will be illustrated where human experiences 
are treated of cannot but be, at least, adverted to here in this 
argument. Thus it would seem that as man is the chief of 
all this creation, his destiny must be correspondingly impor- 
tant; and this supposition is not notably out of place here 
for consideration, because we are by no means dependent 
upon our experience to judge thus in the case. It is almost 
instinctive in us to expect progress. We have a natural 
abhorrence to supineness; novelties are charming to our 
thoughts, and this is obviously of kinship to progression. 
Monotony is irksome: repetitions are tiresome, and pro- 
gression is refreshing. The mind is not unlike the senses in 
these regards. 

The law of correspondences goes far in affording cor- 
roborations of the propositions given in these antecedent 
considerations. Kinship is a notable factor in human char- 
acter, as appears by most pertinent analogies : it is so in the 
higher estate. Our love for relatives must have archeotypal 



102 HUMAN DESTINY. 

correspondence. Parents love their offspring, and the Father 
— God, can but love us ! If it were in place here for such 
citations it would be easy to prove by the Sacred Record 
that we are thus beloved. 

If thus beloved then the amplest good would be a legiti- 
mate inheritance. This inheritance is Eternal Life. 

We bestow no small part of our attention in providing 
for our children. Their progress is an abiding concern to 
us. Vastly more is the purpose of the heavenly Father 
fixed for promotion of his human offspring. We delight 
to witness signs of the expansion of the mind and culture 
of the social powers : and chiefest of all their moral improve- 
ments. That a Divine Clemency also should not be alike 
experienced, would be absurd, for us to suppose. All this is 
prophetic of our high destiny, as is purposed by our Creator. 

Still fraternal feeling comes not to the highest concep- 
tion that is to be had; for while friendship is of precious 
contemplation, the still loftier elements of principle, benevo- 
lence, generosity, justice and holiness come to greater 
eminence. 

It is now in place to take into consideration the character 
of the Creator, as the chief availment for a proper judg- 
ment of our destiny. In this we, indeed, can but con- 
tinuously feel the inadequacy of our powers of conception. 
The attempt to grasp any adequate idea of the Divine pur- 
pose in the creation of man, *and his appointed destiny is in 
every degree overwhelming to our present comprehension. 
The attributes of the Creator are in the premises, and 



A PRIORI ARGUMENT. 103 

eternity will successively thrill the sense of finite beings as 
they progress in the ineffable assimilation. 

Infinite Wisdom to conceive the scheme is in the premises. 
This extends to all time; all places; all elements and prop- 
erties; all antecedents; all collaterals and successions; all cir- 
cumstances, and conditions, eventualities and possibilities. 

Omnipotence, for execution, is alike in the premises. The 
origination of being is an event that puts an apparent estop 
to human thought, at the very onset in the present estate. 
We can think of the wide ocean with its resistless tide and 
rolling billows. The phenomena of the all-prevalent atmos- 
phere with its deafening thunders, and blinding electric 
flashes. The sublime sceneries of the landscapes and moun- 
tain ranges : the celestial vault of the heavens with the 
denizens of space, yet all these are only an approach to a 
conception of the efficiency of omnipotence. The phenom- 
ena displayed are appalling ; for they are beyond all possible 
apprehension of finite minds of what is implied by all possi- 
bilities; all time and space; all susceptibilities for being and 
capabilities for enjoyment, diversities of function; aptitudes 
for admiration and wonder! 

Omniscience, suggests another Attribute of the Creator 
alike overwhelming to present conceptions : it implies bound- 
less knowledge. To the finite mind the term applies to all 
time, space and entities : but more; for it certainly comprises, 
not only objective facts, but in-finite possibilities reaching 
alike to subjective experiences, in all realms, and comprising 
all qualities, conditions and contingencies. 

Omnipresence, another coordinate Attribute brings us to 



104 HUMAN DESTINY. 

the very same overwhelming sense. Finite experiences 
being so positively conditioned in all our functions, except as 
to certain functions of the will, thought and memory, that 
ubiquity appears as out of the range of possibilities. Cer- 
tainly it is extraneous to matter, per se, and yet more than 
co-extensive. 

Suggesting now some of the sublime moral Attributes and 
citing first : 

Infinite Goodness. — The thrill that touches the human 
soul when this sublime attribute of God is suggested is ex- 
quisite in the highest degree. What Infinite Goodness 
would imply, or rather what it would supply in the creative 
proceeding of Humanity is so profoundly inspiring to our 
senses that it makes all expression futile. 

When the thought in this connection is projected to our 
eternal state of being, suggesting endless progression, our 
emotions simply overwhelm us! 

Absolute Love. — We do not find terms in human language 
adequate to what even an angel might conceive of absolute 
love! Our capacities reach to what we call perfect love; 
but this expresses only human experience of this highest of 
all moral principles! 

The subjective sense in which this view appears com- 
prises matters of still additional range: here we have the 
import of the human creation and destiny, as entertained and 
purposed by the Divine Mind, and this is now still in 
abeyance. 

As already cited, it can but be that the Creator was in a 
measure actuated by a serene complacency in giving exist- 



A PRIORI ARGUMENT. 105 

ence to man. Our ideas of correspondence will not admit 
of an adverse opinion. God would not subordinate the 
future destiny of man to present realizations. Such act 
would be foreign to the motives of the Supreme! It is in 
the order of things that the later are the greater, in creative 
evolutions. The new accession to the celestial courts is neces- 
sarily very resplendent. Angels of remote usages would 
expect surprises : and if the Scripture testimonies were in 
place here in the a priori discussion then demonstrative 
proofs could be given; such as the songs of the celestial 
choirs on the advent of humanity, when "all the sons of 
God shouted for joy." 

The Divine Being would not himself indulge a monotony. 
Even the Absolute possesses elements of novelty, and succes- 
sions for Divine complacency. 

The yesterday is not renewed with Jehovah. He is an 
Eternal now. If his works are apparently thus ; they are not 
essentially so. The revolving earth from day to day repeats, 
indeed, the formal aspect, as is apparent : but the correlations 
are varied; for the world constantly changes and differen- 
tiates its organisms. So likewise do the sublime tenants of 
the celestial spheres. Man holds his place thus in this 
magnificent category. 

It can not be otherwise, than that with other objects, the 
Creator purposed, in projecting the human order of being, 
(whose province is in this line of researches, in the stupen- 
dous works of creation), that thus not only the glory of his 
own works should be exhibited to countless orders of celes- 
tial beings : but that likewise the enjoyments of those high 



106 HUMAN DESTINY. 

orders may be enhanced by human genius, by the possibilities 
of man's achievements. 

If it were proper here to treat of that part of this work 
which relates to man's experience, it might be stated what 
varied availments for celestial enjoyments will be afforded 
by human memory, treasured up in the mind. Such memory, 
doubtless, is a most important means for entertainment of 
the heavenly orders, as purposed by the Creator : it is a most 
wonderful and God-like element of our endowments. It is 
almost absolute and unconditioned on time or space. The 
memory may be crowded upon, like goods on shelves, and 
be thus obscured here ; but it is eminently susceptible of re- 
freshment, and when active it in a sense annihilates time 
and space ! 

It is curious what God had purposed in affording to man 
this attribute, — as to ultimate ends. It is designed to gather 
up into persistent consciousness elements of thought and 
this attribute, — as to ultimate ends. It is designed to gather 
all in the scope of its dimensions. 

Angels are probably older members of the intelligent uni- 
verse: but they must be more limited in this regard from 
want of direct conjunction with matter, as before stated, 
and the records of their memories are hence less differen- 
tiated than those of man: and therefore man's advent to 
celestial society must prove immensely propitious ! 

The evironments, must ever influence the human spheres 
of action. In this the moral status determines the matter, 
and moral sequences must necessarily follow on, to the next 
estate. 



A PRIORI ARGUMENT. 107 

An apology may be in place throughout this a priori argu- 
ment for encroachment upon the experiment: and yet, 
there are advantages that justify this order; and the reader 
will have a more explicit sense of some things stated thus. 
To make the very best of it, there is still lameness ; for the 
very attempt of a finite mind to understand the uncon- 
ditioned is oppressive. The very awfulness of infinitude 
is overwhelminginow, — as boundless space and eternal dura- 
tion, — but above all, the beginning imposes bewildering 
thoughts, and so methods for progress can not be very per- 
spicuously laid out. 

We are naturally disposed to judge of the Divine Mind, 
by our own : and though kindred; yet we are often at fault 
in our understandings. But God has most graciously 
vouchsafed to us some marvelous powers; those of logical 
induction, genius, ideality, memory, judgment and the physi- 
cal senses; and these first are addressed to functions relevant 
to the unconditioned. It is, indeed, in the experimental 
division of this treatise that those functions have their main 
province; yet even here in this present division there come 
many important elements. The conception of analogies, 
comes to us in fine estate, and the laws of correspondences, 
and environments serve us well : and with such equipments 
we proceed. 

Analogies play upon such ideas as we entertain of the 
sands of the sea shore; the drops of the ocean, the stars of 
the heavens, and so our thoughts of infinitude are accom- 
modated, in a measure, because these analogies though 
limited do yet elude enumeration. 



io8 



HUMAN DESTINY. 



The happy correspondences of the objects in the great 
system of nature; all tending to completeness, bring us to 
determine by observation, the fact that all things of Divine 
appointment are for good. Even the one seeming exception 
the permission of human preferences is given for the very 
highest object, affording the stupendous conception of 
virtue). This, with us, is a conditioned principle: but with 
God it is absolute law. When the human is unified with the 
Divine it becomes law also. 

Progressing now, a little more in metaphysical considera- 
tions, some more extended suggestions may be in place as 
concerns objects had in the Divine Mind in the Human 
Creation. 

Popular thought seems to have consented to the idea that 
as this world has such a well appointed population, con- 
tinually ascending in point of construction to greater dif- 
ferentiation, it was fitting that a final head should be put 
in place, and that thus Man was created. This is a nice 
little piece of logic : but it is hardly worthy of the premises. 
All through this treatise on human destiny a very greatly 
more extended object is maintained: one that is more re- 
spectful to the Creator. 

Here then, in the scope of the many necessary allusions 
to the subject, some formal propositions will be afforded, 
and which must, in turn, be again adverted to elsewhere. 

The old thesis that "the chief end of man is to glorify 
God, and enjoy him forever/' is undoubtedly one of the 
most elegant of synopticals : and will serve well as a text for 
what will be more specialized in this place. 



A PRIORI ARGUMENT. 109 

It is evident from a proper a priori standpoint, that man 
was placed into a reciprocal relationship. Intelligent beings 
are kindred in mental constitution, however, varied in moral 
aspect by results of violation. Nationality is the char- 
acteristic of all. The universe is homogeneous : populations 
are reciprocal. God is the All-Father. Each family of in- 
telligences has its appointed realm. The human family is 
now placed here on earth, and man is a conjunctive being, 
compounded of Spirit and matter; and is, in so far as we 
know, a unique order. The two constituents of man possess 
him with extraordinary powers and resplendent functions. 
What is stated in the chapter of Biology, and cited elsewhere, 
represents these functions: and here there is needed pri- 
marily a discussion of the coordinates. 

Man possesses the spiritual elements of angels, and in the 
scriptural division it is cited how the minds of non-corporeal 
intelligences, as angels, flow in with our spirits, as do men's 
thoughts flow together in conversation : there is kinship thus. 
It is seen also in this cited division what close sympathy 
exists between the different orders : and what mutual 
ministrations occur. The human is the complement of the 
angelic : neither is complete alone. A great portion of the 
human family has, indeed, become morally estranged, even 
also as some of the angelic orders have. But in appointment 
there is a unity of purpose and the relations are reciprocal. 
The angelic orders require the conjoint functions of the 
human powers for their completeness, such as genius, art, 
science, and all the peculiar aptitudes that spring from the 
union of spirit and matter, as in humanity. 



no 



HUMAN DESTINY. 



If man had not been appointed to a translation from this 
physical environment, the case would have been different. 
But reflection teaches that the human endowments contem- 
plate transcendent functions ; such as relate to other spheres 
in the universe. Here, now, opens out a scope that shows 
the intended outcome of the human creation. The translated 
human will be in touch with all worlds, and will perform 
transcendent functions elsewhere, and the angelic families 
will be in felicitous correlation. 

Is it not reasonable that God had contemplated just this 
very order of things ? Is it not in the very instincts of the 
human mind to love to make a show of things that delight 
us ? Is this in any degree derogatory ? Is it in any degree 
inconsistent with what we can rationally judge to accord 
with the mind also of God? If it were in place here it 
might be cited what Moses recorded of the similarity of 
the mind of the Lord to that of man, where the likes and 
dislikes; the pleasure and even anger (?) of the Lord are 
cited. But aside from facts that relate to experience, a 
philosophical induction absolutely demands this correspond- 
ence of mind in the realms of being. If such assumption 
were not admitted, then the entire scheme of creation is 
untrue or discordant with reason! — it is thence a failure! 

We can not, of course, judge adequately of what angels 
think of humanity, other than as evinced by history : yet we 
do know that they are in sympathy with mankind : and when 
scripture is cited it is manifest that this sympathy is strong, 
as noted by divers events. But as to the purposes of God 
concerning man, induction leaves us not in the dark. The 



A PRIORI ARGUMENT. in 

Creator was not without consciousness of what transpired 
among the consociate intelligences during this Creation. 
The records show that "Angels desired to look into these 
things." So it can hardly be supposed that the Creator 
ignored the sentiments and opinions of eminent spirits about 
his Throne ! God was pleased to present this new spectacle 
to the Celestial Hosts. Especially must have been the 
high order of intellect afforded to man, and his high moral 
tenure, as a free agent amidst such extraordinary possible 
contingencies. The denouement, requiring the painful ex- 
pediency of Redemption, proves the exalted capacity of free- 
will, in the face of the awful contingencies. 

With these premises we go into altitudes, not of con- 
jecture; but of sound logic. The Divine Mind had pur- 
poses high as heaven, sacred as the sancity of his own 
throne! He purposed an exhibition of an order of intel- 
ligences competent to manipulate elements of Universes and 
hold functions of inter-Imperial governments ! 

The moral dispensation alone involved an awful responsi- 
bility. In all else man has answered to the high design, and 
evidently will still do so. It is in this latter realm of the 
human sphere that the plan of this work has its scope. The 
moral province is occupied by thousands of writers, theo- 
logical and even secular. But here in this field, — wide as it 
is, — is thinly occupied by laborers. 

The sum of the exhalted functions that the human employes 
will perform will doubtless require an eternity to recount; 
and here in this a priori notation some pertinent qualified 
assumptions only are possible. It is allotted thus to man to 



ii2 HUMAN DESTINY. 

display to spiritual, i. e. non-corporeal intelligences in the 
Universe : — doubtless not without conjoint functionaries of 
like organization — the works of God in his physical empire. 
Just exactly such work man is now engaged at, here in this 
life. Here, however, the physical environments, handicap 
us, by the prevalent physical laws that control the elements 
of our corporeal bodies. But this campaign is yet of infinite 
importance because we obtain here advantages of very pecu- 
liar character, even such as will serve us when the spiritual 
rehabilitation will have been attained. These specialties: 
are they not in exposition elsewhere in the appropriate 
chapters ? 

No dogmatical holdings concerning man's future bodily 
aspect, must here be permitted to be obtruded. Such dis- 
cussions are indeed interesting : but the scope of this part of 
the work proposes occupancy of ground not yet much 
occupied : but which will nevertheless in some of the subse- 
quent chapters afford practical pertinent thoughts and anal- 
ogies. That a body is to be possessed is most evident: 
and such body as shall be free from the obstructions of the 
physical laws, is also evident. We have analogies that are 
of obvious pertinency : our thoughts, our idealities, memory, 
and other intellectual powers are not affected or conditioned 
by the physical laws even in their present functions. In the 
next estate all our powers will have the same facility for 
performances as those here but vastly greater. 

It is hardly in place here to discuss the aptness that the 
departed have for any correlations practically with affairs 
here in this life. Elsewhere this is discussed. 



A PRIORI ARGUMENT. 113 

What can be stated a priori as to the outcome of human 
life, is not simply a matter of speculation that we may throw 
into our logical inductions. We have such very practical 
means for sound inductions, that we are as completely at 
home, as we can be in matters of history. What do we predi- 
cate of the adaptation of the eye to light, and the ear to 
sound, and so of all the senses ? Each of those adaptations is 
proof of a correlation. Intellectual powers are as positive in 
their appointed correlations. When Leverrier was led by a 
logical induction to assume that an outer planet existed, he 
was so fully convinced of the reality that he placed his tele- 
scope exactly where he found what he was in search of. We 
have powers here that have not their full complements now 
and logical induction tells us we have a position awaiting us 
for such adaptations, this is elaborated in ensuing chapters. 
Here it is in place to cite certain correlations only. 

A probationary state always implies another state. That 
other state must have its appointments in accord with the 
functions of the probation. This is always conceded in 
affairs of moral character. But why not also of other 
functions belonging to our intellectual estate? Some per- 
sons that have prodigious intellects are cut off just as these 
powers are culminating, and this by causes or accidents they 
were not responsible for. Powers that we possess here and 
which are not complemented by opportunities, are of very 
varied character. Must not these complements that await 
improvement be alike varied ? This proposition now lies in 
the line of the intellectual faculties. The moral have atten- 
tion continuously; but the intellectual are only admitted 
8 



H4 



HUMAN DESTINY. 



commonly as adventitious accompaniments or habiliments 
— poor dwarfed orphans! these habiliments, if they are 
not too rude, may be admitted into civilised habitations, in 
public sentiment. 

No one philosopher has any quarrel about life devoted to 
morality; and no doubt exists as to the outcome of a pious 
life. But the philosopher recognizes virtues also in matters 
of intellectual culture: what of them? 

Admitting that the moral powers of man are chief, and 
that stupendous results are awaiting, after all that is achieved 
here, God had additional intentions in supplying the other 
powers by which man is endowed. There were also objects 
external to moral sense, so vast; so significant that it would 
not seem possible that any well-balanced mind could con- 
ceive otherwise than that the Creator had a proportionate 
regard to the physical creation. It is not in the sense of 
vastness alone that the matter is here cited, but in the 
elegance, completeness, and glory of the physical creation: 
the nice adaptations of means to ends in nature : and the un- 
fathomable skill displayed in all things. We see thus the 
vast adaptation to scientific researches, and intellectual im- 
provements. 

In the chapters on the sciences in the next division the 
diversified adaptations to future employments and researches 
are amplified, and here only the reasons of things so ap- 
pointed are more in place. 

What the laws of nature teach here, namely, that organiza- 
tions have their ends strictly in uses, applies quite as posi- 
tively in other realms, as in this one. Here all organs not 



A PRIORI ARGUMENT. 115 

put to use, become dwarfed and finally become obliterated. 
Even the important organs of the special senses are subject 
to these laws. In the next estate such dwarfing is 
improbable. 

The same skill that has adapted the senses here to their 
environments, has also differentiated the objectives to the 
subjective demands. So if the physical universes are con- 
tinuous, then also will the complements to all the differentia- 
tions continue! The human mind is the complement to all 
objects of universal nature that display any properties for 
observation. Every faculty, therefore, that we possess, has 
its appropriate complement, and this holds eternally good! 

Questions concerning employments in the present life 
that hold their relations alone to our physical necessities, 
afford no valid objection to the idea of future employments. 
Our capacities are infinitely versatile, and with the same 
powers we even here change about our employments in every 
direction; but still they are employments. 



CHAPTER XVII. 

HUMAN DESTINY ON EARTH. 

The necessity of an Earth Life as relevant to the final 
Destiny, was most certainly a specific consideration by the 
Creator, for object of culture of an order indispensable to 
the full and sublime purposes of God in His plans of the 
Universe. Our own Earth and Planetary System will serve 
as an example in our attempts of the study of the boundless 
systems of worlds in infinite space: but an attempt in the 
present volume to do more than to formulate even simply a 
practical conjecture of possibilities would be an undertaking 
quite too lofty : yet this statement may be ventured upon : — 
that not only our own world is an important item in the 
Divine Plan of the Creation, but every one else in the bound- 
less universe. Correlations are universal, and have been 
from the beginning and will be to Eternity ! 

What the object of our Humanity is in our Earth Life, is 
probably the very same in all worlds, for all the intellectual 
populations. It requires world culture by all human kinds 
of beings, to fulfill the purposes of Omnipotent Wisdom ! 

As diversely stated in this book, it requires practical unifi- 
cation of spirit and matter for a complete humanity. 
Thoughts alone are not sufficient : and it requires the entire 
outfit of our five physical senses, by which the human soul 



116 



HUMAN DESTINY ON EARTH. 117 

can form proper knowledge of matter and its laws, with their 
stupendous phenomena. 

Genius and Art are required to be in exercise in every 
moment of our entire earth life time, in order for us to be 
able to perform our part in the drama of Eternal and Uni- 
versal life. To be fully suitable denizen of the Universe 
we must have acquaintance with matter of all kinds, and 
must ultimately be able to converse and correspond with all 
intellectual beings of all worlds. True it is that finite beings 
will not realize all this fully. But it is in bounds of possi- 
bilities, and God has endowed us with intellects that are 
correlative with all things. It is only the infinite or absolute 
that is the Perfect One; but we are his children and off- 
spring ! 

Whatever we lose or fail to obtain here is an incalcuable 
loss since that we will not only part with the body, but 
we require all our time and opportunities in next estate to 
learn and obtain what comes into current future experience. 
It will be with us, like as it is with a tradesman here to 
undertake labors and business without education and with- 
out tools. 

Present culture is even here essential to happiness. We 
are social beings and need adaptation for society. How 
prodigiously awkward an uncultured one is in cultured 
society : and the novice feels this immensely. 

Most assuredly our present culture will be our passport 
into the social orders in the after world : where societies are 
in eminently advanced state, doubtlessly in endless orders of 



n8 HUMAN DESTINY. 

progress : and it is a patriotic sentiment to desire that emi- 
grants from our world be accomplished persons. 

This life is our world tour, and Eternity will witness our 
availments. 

It would be preposterous to suppose that among the vast 
populations of rational beings in the universe of worlds 
there are not countless personalities with whom we could 
wish to make happy acquaintances. What an intolerable 
experience an Eternal regret will be! 

Treasuries of knowledge of the material elements of the 
physical domains, will be a rich estate. To give, now, some- 
what of a conception of it, we may cite to mind the happy 
experiences of the departed sages and philosophers, as New- 
ton, Herschel, Bacon, and learned persons generally. 

Jehovah intended we should have a happy enternity from 
the avails of this present life : hence our complete equipment 
of intellects, and world wide opportunities. Our Heavenly 
Father dislikes indolent persons, that ignore the blessings 
he has bestowed. Jesus told of this in his allegory of the 
judgment, in the sad utterance : "Depart from Me I know 
ye not!" Then note the precious words spoken to those of 
good works. It was not criminal conduct of the one class, 
and sacrifices of the other: it was proper employment and 
good culture! 

It is in the Divine Plan that when we have made proper 
achievements in the present lfe, we shall then permitted to 
pass over to the better estate. We call the passage Death: 
but it is the way to Life! The next chapter will recount the 
matter : and the chapters on the Practical Sciences, illustrate 
the means for the Enjoyment of Heaven and Eternal Life. 



HUMAN DESTINY ON EARTH. 119 

What is presently to be stated of the certain persistency 
of availments of the applied sciences cultured in the present 
life, will doubtless be surprising to many unphilosophical 
minds. But others will not fail to know the reasonableness 
and absolute purpose of the implantation of physical powers 
into our intellectual or soul element of being: — and that 
it must relate to our future life. Our simply sentient nature 
does show a happy complement to our thoughts or soul 
powers. Love of industry, taste for knowledge, ardent en- 
deavors for understanding, or love of philosophy, are all 
most certainly prophetic of uses after death: and because 
the present physical life does certainly not alone explain the 
Divine purpose of the implantation into our immortal nature 
those exalted powers that so greatly transcend our earth 
necessities ! 

How immeasurably beyond the endowments of all the 
lower animals are our intellectual powers! Those lower 
animate beings, alike require physical life necessities, food 
and protection, but no intellectual powers are needed for 
them : physical instinct is sufficient, and those orders of being 
certainly enjoy the blessings of physical life. Humanity 
also might be thus happy independently of the superior 
endowments. 

Nor do the higher present life means of enjoyment ex- 
plain the existence of the unconditioned aptitudes we here 
possess. If our thoughts were confined to conditioned limits, 
then the case would be different ! But our thought powers 
are very greatly unconditioned. Even the suggestion in 
thought of a future life — immortality alone would complete 
the argument. 



120 HUMAN DESTINY. 

But, now, the availment of the applied sciences for future 
life progression, comes properly into the premises. Culture 
— the storing of knowledge possible here, and continuously 
made is absolutely pertinent to the future life. Cumulative 
intelligence is not a real necessity for completeness in the 
present life. 

Our power to intellectually manipulate the physical ele- 
ments by use of physical functions is an immortal power! 
Death does not impair or destroy it. An acquaintance with 
the physical sciences is persistent after death. True, memory 
as experienced in the body is not always persistent. But this 
is on account of physical obstruction conditioning it: and 
the power of recollection, or reviving memory proves the 
fact that essentially memory is not destroyed, but only 
masked over by obtruded other sensations. Like as goods 
on a shelf which may be hidden from sight by interposition 
of other object : but which may be discovered by removal of 
the obstruction: so memory may be made conscious again 
by incidental conditions. Death of the body removes ob- 
truding physical consciousness, from the persistent soul, and 
memory that is the spiritual impress on soul consciousness 
will be intact absolutely. As shadows are obliterated 
by removal of the forming object: so the removal of the 
physical elements (body) will leave the soul consciousness 
intact. Memory is persistent consciousness of impresses on 
the mental element, the soul. 

The application of this citation, is intended to represent 
the educational impress on the soiilor intellectual conscious- 



APPLIED SCIENCES. 121 

ness by experiences in scientific pursuits. This impress is 
cumulative, and will redound to eternity. 

Now, a citation to the delights or impresses that are 
awakened in memory, ofttimes, of antecedent experiences 
are often very happifying: and this even sometimes after 
lapse of considerable time. Skill in the arts, delights in cul- 
ture, when brought into thought take on really the same 
complacency as was antecedently enjoyed. The argument 
here is to the effect that our knowledge of the arts and 
sciences that is gained in the present life will not be lost 
in the death of the body. 

Doubtless it is in the order of Divine Purpose to supply 
these availments to the enjoyments of Heaven. Not, indeed 
in the very same states of experience. In the spirit realms 
the mind can manipulate, in fact, through the functions 
thence prevalent comprising all the principles of philosophy 
and facts of science. 

In these transcendent experiences each individual will ex- 
perience the delights of thought and culture in his own 
order of endowment and culture. Idiosyncrasy, is not an 
unapt word to express the sense. 

APPIvlKD SCIENCES. 

How marvelous is the fact that all literature so largely 
ignores the applied sciences, as prophetic of the means for 
intellectual enjoyments in the endless future. It is very 
true that frequent adversions are made to the boundless 
domains of the Universe : and there are happy allusions to 



122 HUMAN DESTINY. 

"Scenes of Paradise." But the methods and means of en- 
joyments escape notation very largely. 

It would seem that the special proclivities of human minds, 
as here known, might be readily judged to be innate, or im- 
planted, for the very purpose of uses, and enjoyments, not 
only in the present, but also in the after life. People in the 
present life betray endowments of very persistent character, 
that generally lead them into pursuits, in which alone they 
are contented. 

Thus we find the vast varieties of human industries here, 
and the many different professional pursuits : while among 
those less inclined to work, such seek their pleasures in 
other varied attractions. 

Those very strong proclivities in people hold them for 
lifetime in the same pursuits. Still there are exceptions. 

How notably too the characteristics of men's affinities and 
themes of entertainments are shown by the patronage they 
give to institutions and enterprises. What notable bequests 
are often made to universities, colleges, churches, and places 
for amusements. Patriotism, Philanthropy; — objects of 
Science and Art, are also greatly promoted, and this mostly 
at end of life. Will death obliterate all these characteristics 
of people ? No certainly not, and here are notable prophecies 
of what their characteristic proclivities will be in the after 
life. 

Those implanted proclivities rest in the mind, which is the 
phenominal of the soul ; and all the availments of the activi- 
ties that are developed from those implanted proclivities, as 



APPLIED SCIENCES. 123 

evinced in the Arts and Sciences will most assuredly survive 
death, and have their fruition in the higher estate 

It is by no means otherwise than that the instinct pro- 
clivities of the soul will be manifest throughout eternity: 
and thus those loves of the arts and the sciences will surely 
be persistent. 

It is believed, thus, that no intelligent and cultured reader 
will be surprised to find the discussion of the sciences, as 
subjects of heavenly employment, if our identity is to be 
continued. Certainly no soul function practicable here will 
be lost in eternity. 

In all that is thus stated concerning the certainty that the 
departed will be interested, and be employed in the practical 
sciences and arts, it is not implied that it will be in the 
order of the deployments, in them as is done in the physical 
estate, in the present life by those in active employment. 

Spiritual Bodies, are declared to exemplify our identity: 
and who could rationally believe that our spiritual bodies 
are less real, and available in activities than our natural ones 
here? Though most undoubtedly those bodies will not 
handle matter in the manner we do now. 



CHAPTER XVIII. 

INDUCTION. 

Logical induction, ages before Lord Bacon projected the 
Inductive Philosophy, Human reason had practically, and 
persistently been projected into the arena of ontology. 
Thoughts concerning the reason of things were ever in- 
dulged. The human mind is so constructed that the corre- 
lation of cause and effect is naturally regarded as a positive 
necessity. Nor does this characteristic belong exclusively 
to mankind. It prevades the instinctive powers of many 
of the lower animals, and this to an extent as to induce many 
people to believe that the principle of reason is certainly 
possessed by divers species of animals. No unusual pro- 
ceedings are witnessed without some attention for observing 
of a cause. Surprise and even fear is caused by unexpected 
phenomena. 

Just in proportion as the endowment of reason is possessed 
by mankind, so is the natural proclivity to understand causes 
for things. When philosophy had become enthroned on 
the human mind then came the endeavor to know the object 
for Human Existence. When the idea of an objective crea- 
tion had been acquired then it became the continuous study 
to know the purpose of man's existence and his destiny. 

The subject of Human Destiny, thus dates as one of 



124 



INDUCTION. 125 

earnest thought from the beginning of human thought. The 
most universal belief has been that happiness or the pleasures 
of life to sentient beings was the object of sentient being. 
In this we have the origin of the universal conception of a 
benevolent Creator. The people of all degrees of intelligence, 
and in all ages have thus believed in a Beneficent Creator. 

But the cessation of life naturally has occasioned doubts 
as to the fact that happiness in the enjoyment of life is 
really the purpose of sentient existence. What then is the 
destiny of man has always been the question, and the con- 
sensus has been that life here, cannot have had its being for 
object of present happiness only: and as death or departure 
is universal, there must be an object for existence beyond 
the present life. The doctrine of a future life thus was 
naturally conceived among all nations in all time. 

The antecedent chapters of this book give an account of 
the varieties of belief concerning Human Destiny as held by 
the different nations of the earth. 

Now in our day when history has brought to us the avails 
of thought in the past ages, and when additionally the pro- 
gressive human intellect has afforded its immense treasures 
of knowledge it may well be expected that clearer views of 
Human Destiny may be had. 

The burden of labor of this book is to make apparent 
what light has been discovered in this all engrossing subject. 

In the detailed sections of the work the clearest portrayals 
of proofs of high purposes are contemplated in our destiny 
here and hereafter. In the present consideration, general 



126 HUMAN DESTINY. 

views only are purposed. It may be proper, however, to 
give here the different aspects and modes of the display of 
God's purposes in Human Destiny. 

It requires no great effort to prove that even in the present 
life it is apparent our Beneficent Creator has planned for 
the attainment of a vast amount of happiness when even 
but moderate attention to development is given. But in- 
comparably greater are in waiting for us after death if only 
we have due diligence in our preparation for the reception. 

What is sublime also in the case is that the very means 
for our qualification afford us happiness in our achievement. 

Even as exhibited in our means to live here as in eating 
and drinking, and all our necessary exercises pleasure comes 
to us. But the physical delights of life here are not the 
chief. Our moral, intellectual, and social endowments are 
paramount in a vast degree. 

The exquisite sentimental endowments, that we possess, 
have their complements fitted for pleasure here in their de- 
velopment still more happily than are our appetites for 
savory food and luscious fruit. Our sense of sight is ac- 
credited as most conducive to pleasure in our experience. 
The beauties of nature and art are exceedingly attractive. 
Some of the grander phenomena of nature are really over- 
whelming in their impression upon us. The writer of this, 
enjoyed a scene in which divers of the elements of nature 
conspired for the grandeur of the effect. It was at time 
of a sun-set on the coast of Antrim on the North Sea in Ire- 
land. Standing out on the pavement of Giant's Causeway 
when the tide was out and a point of observation was far out 



INDUCTION. 127 

in the sea on the basaltic floor of the causeway stretching 
shallow over to Fingal's cave, and the sea in a peculiar 
undulation of most gentle rolling waves. The sun was just 
sinking under a long stretch of banded clouds that were 
tinged by the departing rays of the orb of day, were adorned 
with a magnificence of every color of a rainbow so im- 
pressive that the enchantment was so bewildering as that 
the inflow of the tide had almost entirely Surrounded the 
slightly elevated causeway before it was observed. Silver 
linings touched with pure golden rays, themselves mottled 
by purple shades when the cloud bands were open, while on 
the margins were the constantly fading of the exquisitely 
tinseled spangles, of the fading light. This sheen extended 
all along the horizon in the west ocean stretches. Below, 
the sea was black, between the swells but lit up by the reflec- 
tions of the colored band of the cloud belt, with just the 
same magnificence as seen in the sky ; but marvelously more 
grand, for the gentle swells of the dying waves changed 
the flood of beauty continuously ; wave after wave rolled on 
across the sea; every one tipped with* the exquisite colors 
reflected from the tinged sky belt, while as constantly the 
colors were blended downward into the purple and black 
troughs between the swells. This sheen of glory stretched 
for miles over the sea, with continuous changes of luster. 
Behind, while standing off in the sea causeway, where 
all was glory ; yet on the frowning coast of Basalt columns 
rising 180 feet above the sea all along for miles, now made 
a contrast that produced a shudder of sensation. The con- 
trast was the most marvelous that can ever be seen. 



128 



HUMAN DESTINY. 



How imminent here were the powers of nature. The off- 
stretching of the rolling tinged sea away into the measure- 
less distance gave the impress of boundless space: the sky- 
was painted by God's own matchless skill while the everlast- 
ing rock coast impressed the sense of absolute immutability ! 
But there was also a marvelous hastening away from this 
overwhelming enchantment ! — the tide "drove us off. 

Standing on Koanick-stool on Goat Mountain at Heidel- 
berg at sunset afforded another scene of glory, but of a 
different cast. Stretching on the south was the lofty range 
of the Alps : on the west that of the Vosges with the valley 
of the Rhine like a meandering thread broken continuously 
along the darkening valley. Below also there reposed the 
stolid old city where Martin Luther contested the dominion 
of the Pope. The ruins of the massive old castle lay all 
about its cloven site like so many mute witnesses of human 
strife. Yet all in all the impression made on a visitor is 
one that is life enduring; holding memories that linger like 
an enchanting, alluring dream. But just before the sun set 
on that enchanting mountain whose slopes and clefts have 
every adornment that the power of human art can bestow, 
on forests of planted trees and flowering shrubs of every 
color, and art work in marble, wood and stone. Nor were 
the mingling throngs of every type, other than the moving 
features of a grand panorama. 

But such scenery only impresses the beholder with features 
of natural beauty. Inwardly where is enshrined the human 
soul that has its God endowed culture there is the shrine 
of mutual endearments. The human mind that encompasses 



INDUCTION. 129 

every object of exalted sense! Who can tell its power of 
enchantment ? 

The subjective sense of humanity affords the highest 
means of enjoyment; for here culminates the avails of all 
the outer senses. Whatever, may be attained by all the ex- 
ternal senses is blended in with the sublime sensibilities of 
subjective consciousness, that here evinces joys that allow 
not of measure but are boundless as is the ocean of love. 
One that has never been touched by the sublime charities of 
a Christian life may not realize the scope of this inner field 
of delights. The thrill of joy that comes to the soul of 
the devoted saint is immeasurable when rare opportunities 
come for doing good acts. When responses of abounding 
gratitude come for favors shown, then comes also that pro- 
found gratification that no other but such as has been per- 
vaded by the love of God, can know. 

Late progress in discoveries are prophetic of very rapid 
development of human genius in coming years : and the 
mind will soon redeem the body from toil. 

It is not only the inductive powers of the mind that are to 
be accredited with human progress, lately so rapid. But 
skill of manipulation. Our mechanical availments now are 
amazing even to those most progressive in mechanical and 
art culture. Machinery is doing surprising wonders now. 
The comical expression of the wag who said he did hope no 
contrivance would be discovered that will supersede the 
necessity of eating and drinking, is not very extravagant, for 
our bread now comes to us by machinery throughout all the 
processes of rural industry. 
9 



130 HUMAN DESTINY. 

Our transportation now is effected by appliances most 
convenient, and of invincible force. When steam power 
was first discovered as an available mechanical power a 
great revolution occurred in locomotion. Our poor horse 
and ox is now liberated from toil, while our comfort is 
greatly enhanced. But the mechanical availment of elec- 
tricity is proving of vastly greater service. The electric 
cars, and auto-motors now come to our convenience so 
naturally that we think it strange if we must wait a minute 
or two for a connection. 

If electricity does not behave itself to suit us we imme- 
diately contrive means of torture, since we know that the 
electric current is only mechanically available by interrup- 
tion and manipulation of its currents. 

While earth and sea is now traversed by such great 
facility, human ingenuity is busy to invent appliances of 
successful air navigation. This will now be speedily effected. 

But chemistry and natural philosophy will now soon 
come to the fore for thought, and life comforts that will be 
so much enhanced. 

But natural philosophy will also bring its contributions 
to human development in the domain of mind. The mys- 
teries of nature will disappear, and so the problem of the 
origin of species, and the evolutions of the physical forces 
in nature in adjusting the laws of nature in formulating the 
physical processes that characterize earth, sea and sky. 

The data of earth's history will be clearly made out. The 
depths of the sea will be surveyed, and the unseen worlds 
of organic life will be revealed. The subtle phenomena that 



INDUCTION. 131 

cause diseases of man and beast will be discovered and the 
disturbing pathological influences will be successfully con- 
trolled : and the outlet of human life will be made happy as 
is purposed in the economy of nature. Man only has been 
backward in development and when he has come to full 
service in the economy of nature all things will be im- 
proved. 

In the realms of thought there will be great progress. 
The phenomena of clairvoyance, hypnotism, spirit manifes- 
tations, and prescience will be understood, and our disturb- 
ances by displays of natural laws in the thought realms 
will cease troubling us. We will cease to be skeptical as to 
the disposition or power of departed spirits to be present 
among the living here. It would seem that the instinctive 
love of home so universally possessed would now be under- 
stood not to be an endowment of the body but of the mind. 
The gregarious instincts of the lower animals, it seems 
should — even this alone — prove that local attachments are 
natural. But these suggestions are not exactly in place 
here, while yet it is avowed that not the least tinge of 
fanaticism is indulged here. Reason and philosophy cover 
the entire domain. 

The specific availments of the several sciences for proof 
of high human destiny in the present life as well as the 
future life will be made in subsequent chapters. 



CHAPTER XIX. 

GENIUS. 

Another, still more grand, and most grand of all prod- 
ucts of the union of spirit and matter, as existing in our 
being, is genius. 

The results of the union of distinctive elements, in all 
the kingdoms of nature are new beings: as is witnessed in 
minerals, vegetables, and animals: that is conjunctive unions 
do produce new entities, — the legitimate offspring of the 
union. Just so it is to be stated that genius is the product 
of the union of spirit and matter in our humanity. 

This product enables us to take cognizance of two uni- 
verses — the material and the spiritual. It is hardly con- 
ceivable that simple spirits, — such as angels are commonly 
supposed to be, — can handle matter as can the human : and 
it would not perhaps, be unreasonable to suppose that such 
beings obtain their knowledge of the material universes 
through duplicate orders of beings, such as man. The 
historic phenomena attendant on angelic performances are 
not stated to be by pure angelic spirits. They may all have 
been by the translations of the human — they are all denomi- 
nated messengers, i. e. angels. 

But without speculating on facts that lie somewhat out- 
side of the domain of thought now in place, it is desirable 
to follow out the legitimate line. Genius at once is in service 
132 



GENIUS. 133 

in all the superstructures in the divers mechanical arts, 
the theoretical compositions, and practical availments of 
thought. 

Genius is the God-like element of our being: it is the 
creative power of man. By it we proceed in all constructive 
measures, in every line of employment. Nor is the physical 
domain the exclusive theatre of display. The esthetical do- 
main, moral science, and all abstract metaphysical systems 
of thought get their fine touches of elegance, beauty and 
completeness from the subtle availment of genius. 

SoivAR Spectrum. — Until the key of genius unlocked the 
bar to the knowledge of the materials of the heavenly 
bodies, even the availments of the Newtonian discovery 
of the law of gravitation, the phenomena of the occupants 
of space seemed to have their service only to inspire the 
esthetic taste, and to afford light to our earth: and this 
globe was regarded to have been the great end of the 
works of Creation. But the avails of the solar spectrum, 
led to a series of discoveries — all alike owing to the avail- 
ment of genius — that, at length has opened the sidereal 
heavens to such views and unfoldings, as that the stupen- 
dous systems in the boundless reaches of space have been 
analyzed and have afforded to philosophy and astronomy 
ample elements for specific demonstrations. 

When the solar spectrum afforded by the analysis of the 
rays of the light from the sun, the veritable fact that the 
sun is composed of the very same elements or substances 
as those which constitute our earth, it became a logical 



i 3 4 HUMAN DESTINY. 

question whether all worlds may not prove to have the same 
constitution. Thus induction by the avails of genius, opened 
the universe to the human understanding : and the question : 
"Who can know the ways of the Lord?" was answered 
in a marvelous manner. 

It was no great length of time thence until, not only the 
sun, but the planets were subjected to intimate inspection 
and analysis and the laws of the movements of the planets, 
together with the knowledge of their physical structure 
made it more than a simple hypothesis that all the stellar 
bodies were simply the innumerable duplicatures of solar 
systems like our own. 

The comets and nebula, however, still involve a puzzle. 
The eccentricity and seeming irregularity of the movements 
of the former, and the anomalous character of the latter, 
challenged inductive reasoning and the profundity of genius 
to bring out a solution. Triumphs were awaiting: and it 
became evident that the comets belong to the solar system 
and differ chiefly in the eccentricity of their orbits of revolu- 
tion about the sun, and their lack of compactness. 

The nebula came not so readily to a satisfactory solution. 
Few, as their number at first appeared to be, the labors of 
the two Herschels soon proved that their enumeration com- 
prised hundreds of thousands, and are in their forms and 
sizes endlessly diverse. 

The labors of Whewell, Struve, Hind, Madler, Nichol, 
Huggins, Rutherford, Airy, Stone and others, as well as 
the Herschels were assiduously exerted to determine the 
character and laws of the nebula. One great question was, 



GENIUS. 135 

as to whether they belong to the sidereal system, or whether 
they are exterior bodies. But all this without fully satis- 
factory results. Nevertheless, these researches prove the 
vastness of the scope of the human mind, and prove that we 
need endless progress still. 

The grand galaxy which spans our heavens has been 
subjected to such persistent scrutiny as to present to us 
some startling conceptions of its stupendous character, not 
only as to the order of its structure but the intricate laws 
of motion concerned. 

Prof. R. A. Proctor, by his researches, in the galactic 
circle came to a conclusion that differs from that held by 
the Herschels. His views contemplate the adverse of the 
theory which recognized the nebula as belonging to external 
systems; and thus made the sidereal to extend to all 
bounds in reach of the telescope. But either view of the 
configuration lessens in no degree the vastness of occupied 
space in the universe, for if the system of the milky-way 
comprises all in one system this can be no less extensive 
than the space of many systems. 

But, taking now a view of the out-lying nebula: espec- 
ially those of the Nebecula or Megellanic clouds, near the 
south pole, and other far off nebular clusters, it would lead 
us to judge rather that the systems were divided, especi- 
ally does this appear so when the facts discovered by Sir 
John Herschel, and even recognized by Proctor himself 
(w T hen arguing in another line) which is the vast voids or 
apparent voids that lie about these clusters or systems be 
considered. Sir John calls the regions about the Megellanic 



136 HUMAN DESTINY. 

clouds a "miserably poor and barren region." Again re- 
ferring to this seemingly vacant field about the nebecula, 
he remarks: "the access to the nebecula is on all sides 
through a desert." — Genius will settle this. 

In the stream of Eridinus or Hydra we find the same 
segregation. Proctor, without any idea of stating facts 
conflicting with his theory of unity, recognizes this isola- 
tion of systems. He cites the facts as proving another 
theory of his, i. e. : that the stellar bodies are formed by 
aggregations of nebular bodies, and that the gathering up 
by attraction of the materials of realms in formation of suns 
or large stellar bodies, this dearth of the surrounding spaces 
is occasioned. But whatever the facts may be about the 
variation of these views the truth remains, that as stated 
before, human researches have afforded astounding results : 
and the circumstance that diversities of speculations exist 
prove only the intricacies and profundity of the fields of 
thought, and prove that we must progress endlessly! 

The discovery of the solar spectrum led to diversified 
labors, and thus unfolded the marvelous mysteries of the 
universe, as now known. The next ensuing line of observa- 
tions amplifies more the facts that appertain. 

Photography. — The photography of the celestial bodies 
has done much for astronomy. The later experiments of 
Zenger, the Swiss physicist, on the corona of the sun and 
the solar protuberances are of very noteworthy character : in 
giving his experiments he said: "These experiments were 
made in bright daylight, and are all the more wonderful. 



GENIUS. 137 

The lenses used were of very short focus, and by use of 
chlorophyllated collodion, to which ten per-cent concentrated 
etheric solution of chlorophyl was added. Upon the plate, 
so prepared, the rays of the solar spectrum were exposed. 
The chlorophyl absorbed all the rays of the spectrum 
faithfully. Nitrate of uranium added more effectiveness 
to the process." Admiral Monches has given endorsements 
to these experiments, and reported them to the Academy of 
Sciences at Geneva, (as noted in the New York Literary 
Digest, page 847, Oct. 1896). Zenger proceeds and says: 
"By this photograph the aspects of the corona of the 
sun proved essentially variable, and succeeded each other 
rapidly: first a hazy corona all around the disc of the sun, 
except about one-tenth of his circumference: next a hazy 
cloud of very irregular shape was formed about the sun 
with the face of the sun seen through it at one edge of the 
corona; and the opposite side the cloud-like corona widely 
extended : in the following, this cloud was measurably dissi- 
pated, or thinned out in flame-like streams: then came a 
figure that presented the sun in the midst of a narrow halo 
all around it: then came a figure of the sun fairly in the 
midst of a wide halo with streams outward, and the final 
one of the exhibits presented the sun with a halo about him, 
like unto the fourth named, except on one side where was an 
opening of fully one third the circumference ; and about the 
whole there was a wide misty, but thin cloud of light with 
streaming margins. ,, 

The explanations given of some of these varied appear- 
ances are as follows : "In the first there is the effect of the 



138 HUMAN DESTINY. 

fall of meteoric matter upon the sun from directions almost 
entirely around the sun resulting in a halo of parabolic paths 
in their combustion. In the second photograph we have 
the effect of a cyclone formed around the immediate corona 
by the fall of meteors. In the third, the cause and effects are 
similar to those of the second, only that the meteoric matter 
may have been less dense : or the time of observation may 
have been in a later stage of the phenomenon." A statement 
is also given of the effect of a comet passing near the sun, 
but the impression was not sufficiently defined to be reported 
yet the tail of the comet is reported to have swept over the 
disc. 

What wonderful results have thus come already from the 
avails of genius in the practical arts. This inspection of 
the sun, with the common phenomena which occasion the 
sun's light, and his variable aspects, and which sheen was 
transferred as a photograph, is a grand triumph ; and hap- 
pily indicates what is in store for us to know in our more 
advanced experiences and studies. The reflections there- 
fore, as to what an eternity of observations will afford to 
us is overwhelmingly engrossing. 

Photography of the stars has now come to great results 
and what is yet to be expected is in an eminent degree 
promising. 

This same Swiss physicist has given us the results of 
other experiments which, if less important, are yet not less 
interesting. "In dark night, without light of moon or 
stars, with the aid of the florescence of uranium salts with 
gelatino bromide of silver plates sensitized with cosin or 



GENIUS. 139 

erythrosin for the yellow or reddish-yellow rays, he took 
fine landscape pictures. He photographed Mt. Blanc at 
midnight under a cloudy sky across an air space of 48 miles. 
All the details of rocks and glaciers appeared in spots of 
the picture." 

After the discovery of the X-rays by Prof. Roentgen, 
photography took on new forms and developed the progress 
of the art for vast usefulness. Already in surgery and 
diagnosis of diseases it has availed much. 

What is to be expected from the powers of such character, 
when prolonged to eternity, in continuous development not 
that instruments are there required as here? Is it not true 
that our powers here constantly progress in development 
and usefulness up to the day of our death ? and is it not also 
true that most of the eminent scientists die young ? and men 
of mightiest genius die in the very midst of their greatest 
discoveries? All proper judgments will declare that there 
must be a future beyond this life that will admit of con- 
tinued progress! and probably in all cases every individual 
will proceed right on in the chosen line of his adaptation, 
and by availment of his former experience. His environ- 
ments must correspond with his faculties and powers : and 
his opportunities must be parallel. Nor can it be supposed, 
rationally, that the correlations and spheres of activity 
among those of his own species or those of higher or lower 
orders will there interfere, or that there be any lack of com- 
port with any measures of moral achievements made by him 
here, or obtaining there : — causes and effects ever corre- 
spond! 



i 4 o HUMAN DESTINY. 

What inductive reasoning and all available genius may 
do in all the realms of science cannot here be fully con- 
jectured. This thought corresponds, certainly, to what St. 
Paul states: (first Cor., Chap. 2, verse 9). 

The hundreds of thousands of inventions that have been 
made, which have in so great a measure redeemed man here 
from toil and affliction — the brain redeeming the muscle — 
cannot be here recounted. All human industries have been 
revolutionized for good by the avails of induction, and the 
achievements of genius. The economy of nature is so 
adapted as to afford development of the real facts of the 
universe. 



CHAPTER XX. 



PHILOSOPHY. 



If we take the simplest definition of this term, namely : 
"the reason of things," then, in coming now to the considera- 
tion of the practical sciences, it may be well to take up this 
consideration. It is natural for all men to look for the reason 
of any occurrence, and this is a proceeding in philosophy. 

Systematic writers, in treating on Philosophy, divide the 
subject into several sections. This is not necessary here: 
nor would it be best to try to be systematic when only the 
object is to contemplate the general scope, and ascertain 
how far it is prophetic of availment after death. 

If we could not reason on things here which are of 
interest to us it would be an untold misfortune and our 
social and intellectual, as also our moral enjoyments, would 
be of comparatively small extent. 

The reasoning power or philosophical investigations 
appertain to our mental faculties, and no matter of thought 
passes which does not affect our reason. 

Philosophy concerns all the sciences, and the greater the 
import so the more does philosophy serve us in contem- 
plation and availment. 

Not only are all the mental sciences in the domain of 
Philosophy; but the physical, still more. Nor do the 
mechanics leave it out of application. 

141 



i 4 2 HUMAN DESTINY. 

What will death do with this faculty of the mind or 
soul, which makes philosophy a chief availment for all 
things of thought and employment? It affects it not at all 
essentially. As eternity exceeds time, so the proofs that 
our reasoning powers or philosophical proceedings are the 
more inevitable. 

Unless the mind or soul be extinguished, our philosoph- 
ical aptitude will be in the greatest completeness. This 
phenomenon will characterize our status in intellectuality 
throughout time and eternity. 

No problem will ever traverse our perceptives without 
an appeal to Philosophy. However stupendous the objects 
or the subjects addressed this availment is the parallel. 

Every employment in life, — professional, political, me- 
chanical, industrial or esthetical or ministerial involves 
philosophical deliberation. 

Some of the specific subjects that come into philosophy as 
a department of science, such as light and electricity, may 
be discussed under this title, as they are especially in its 
domain. 

Light. — One of the first impressions made upon our 
sense of consciousness is light, and there is no other thing 
that affords better means to prove what the future world 
will be to us. The very fact that we do not know what 
light is in its substantive character, would alone prove that 
we need an endless future for learning! If we say that 
light is a material element, we are, at once checked off by 
the fact that no definition of matter will prove us out. If 



PHILOSOPHY. 143 

we say it is an immaterial substance we get into trouble 
in our endeavors to explain its phenomena or behavior. 
When we say it is the effect of motion we are still in an 
intricacy. But this we can say, that we know a great deal 
about its properties and phenomena. We know of its amaz- 
ing activity of passage, 186,000 miles per second. We know 
that it is our chief means of obtaining knowledge of form 
and size of objects, as well as of colors and divers of the 
sensible properties of matter : we know of its transmutation 
into heat and electricity : we know of its chemical properties 
as affecting organic and inorganic substances : we know 
that it is the chief joy of our sentient being here: and we 
can but believe it to be the same for our superior being in 
the future world. 

Already have the properties of light served in what was 
stated in the analysis of the solar spectrum, by which it was 
proven that light conveys the properties of the elements in 
combustion, and that by the analysis of it as thus possessed 
we acquaint ourselves with the constituents of all the celes- 
tial bodies. Thus we interrogate light to inform us of the 
constitution of the sun and all the planets, as well as that 
of the fixed stars, comets and nebula. By the same means 
we become acquainted with the laws of distribution of the 
denizens of space, and the time and order of their proper 
and relative movements. 

The telescope, — the product of human genius, — serves 
us to manipulate the light so as to reveal to us the secrets 
of the skies by means of light : so also the microscope reveals, 
by means of light the secrets of the immensely small just as 



144 HUMAN DESTINY. 

does the telescope the immensely large: and we delve into 
the secrets of the mineral, animal and vegetable kingdoms 
of nature, and extort responses at will! 

A moral reflection may be in place here, as to what 
may be said of the destiny from neglected powers capable 
of such performances. The import, as realized in the pres- 
ent life, tho' of unspeakable extent, comes not, a priori, to 
any proper judgment: and requires an eternity for the 
theater of activities! How great a portion of people here 
are satisfied with eating and drinking; or with sentient 
pleasures! How many persons there are who go through 
a course of ardent studies, graduate at college, and then 
waste a life on nonessentials! How few there are who 
properly realize the full import of the present life, even 
with all the culture that wealth and opportunities afford! 
Now, if all the incitements of a matured and happy life 
here do not adequately call into development their God-given 
faculties here because of the inertia of their nature, are they 
to drop out into utter passivity in the next world? Some 
may answer, yes; if too lazy to secure what is allotted here, 
such ought to be deprived in the future. But, while virtue 
and industry are things of law and order it is yet to be 
remembered that we all are in a state of the conditioned, 
and the premises here involved are matters of principle! 
Who is perfect here in the sense the premises require ? No 
doubt but all men will find the future world to have the 
proper adaptations to the moral status of all men. But 
there is more than morals that concern the intellectual man. 
It is the development of the intellect that is the legitimate 



PHILOSOPHY. 145 

question here in this argument. Man is constituted an 
intellectual being of boundless capabilities as well as a 
moral one. A man may obey good moral instincts, and at 
same time pass along, in large measure, ignorant of the 
scope of his intellectual powers. Daniel Webster in youth 
was not a bad boy, but was a dull student, and perhaps 
would not have developed his mighty intellect, if external 
circumstances had not brought him to it. Thomas H. 
Stockton, who has been pronounced the greatest pulpit 
orator of his age, did not know that he had talents until 
incidentally called out in a public assembly, in his mature 
manhood. The same might be stated of thousands of indi- 
viduals, whose greatness was accidentally developed. Mil- 
lions of men have died before ever they, had opportunity for 
the development of their powers. Indeed, may not all as 
well acknowledge at once what is proposed to be cited in 
this work that human beings have not in this life the full 
complements of their endowments, and that they are organ- 
ized for the world of eternal progression. As to their moral 
status they unquestionably will be allotted a proper and 
just estate. But, as stated, the moral is not the entire of 
our nature. 

Electricity. — What do we know about electricity ? We 
know nothing of its essence, but are beginning to know 
much of its behavior, and power. Thales, 2,500 years ago, 
knew that certain substances as amber and resin possessed 
electrical power : and in all ages since, this wonderful agency 
has been treated of, but no one yet has determined its 
10 



146 HUMAN DESTINY. 

essential being. Its phenomena have inspired awe and 
wonder. Its power and activity have ever been the chief 
cause of surprise and admiration. But it has only of late 
been harnessed up for work. Our surprise now is that its 
amazing applicability for quick and powerful work, was 
not earlier discovered. So, again it may be stated, as was 
in citation of light : the very fact of the vast ignorance of 
its real nature, during the many ages of human life, is a 
very great argument that we need an endless duration for 
development. 

Benjamin Franklin brought electricity from the sky; but 
when he got it he did not know what he had ; and he could 
not keep it when he possessed it. If he should not have gone 
on with his electrical researches since he died he would now 
be greatly surprised to see what we can do with this won- 
derful agent. 

Genius sometimes seems to have been asleep, for it appears 
most strange to us now that the method of the transmuta- 
tion of the forces of nature went so long unappropriated. 
It is surprising to think of the vast hydrostatic power of 
Niagara Falls, which now is being used for the elimination 
of electrical power, and this sufficient to do the work of 
hundreds of thousands of men at same time, should, for so 
long a time, have gone without the avails of genius sufficient 
to harness the power of the great water-fall. 

Hydrostatic power, directly applied to machinery, with- 
out the intervention of electricity cannot hereafter be ex- 
pected to be so much employed : but the water falls will be 
utilized for the generation of electricity which eliminates 



PHILOSOPHY. 147 

such vastly more convenient force. Thus does progress 
prove that time is allotted to us here for uses and discovery. 
But time is limited here, and eternity must recompense us 
for the limitation. 

Our storage batteries and trolley motors — the running of 
cars and traction engines; the local machinery found in 
operation everywhere is all prophetic of immensely more 
proceeding in the same way and also in divers other modes 
of application. While at present we complacently sit and 
talk of these things there are the workings of human genius 
going on in thousands of localities bringing up still wider 
and more ample service of electricity. But what will an 
endless world do for us in the contemplation of motive 
power ? 

The constant activity of electricity in the growth of plants 
and functions of animal life is well understood, and its 
service must soon be in habitual employment for remedial 
objects. Studies in this line are very interesting, and prove 
only how constantly the human mind is expanding in de- 
velopment and ripening for eternity — eternity! O, blessed 
Eternity, with its endless progression! 

The question is now irresistible, as to how much this 
energy that ever was; now is, and forever will be displayed 
in works of creation, and the government of the physical 
universe is still in reserve ? and right in this there comes a 
suggestion concerning one of the lines of intellectual em- 
ployments that will engage the attention of departed souls 
with their new habiliments. What thrilling interest there 
must be with the departed to witness the creative fiats 



148 HUMAN DESTINY. 

taking forms in developments of universes by electrical, 
force, not always slow as in growth of organic life, but 
often in rapidly constructing the frame-work of worlds! 
Nebular condensations : polarizations, with rotary and revo- 
lutionary motions of spheres : vaporous clouds and organic 
deposits : elevations of continents : mountain ranges lifted 
and endless seismic movements, all proceeding by Divine 
ordinances: and electricity is the obedient servant! — Do 
departed saints take part in the proceedings ? 

All beings have their several orders of endowments. Man 
has his in those things that are addressed to his class of 
mind and organic structure : and he will doubtless progress 
in the future world in the selfsame order of his organic, 
mental and moral constitution. Man here begins his train- 
ing with physical forces, as well as spiritual : and there can 
be no doubt about his after proceeding being in the same 
duplicate order. 

What the opportunities are in the next estate may thus 
be judged of to some extent, by what is addressed to our 
contemplation in this little world. We have here a world 
full of wonders and amazement in witnessing the electrical 
phenomena — the spectral borealis and zodiacal lights, while 
the terrific tornadoes, and startling flashes athwart the skies, 
from cloud to cloud, and up and down from clouds to earth. 
But these are local and not cosmical. How stupendous the 
latter may be we can not now even conjecture. 

In the cosmical, the sceneries are varied to endless extent 
When at dawn of this world's creation the flat went forth : 
"let there be light" this cosmical light that then appeared 



PHILOSOPHY. 149 

was not day-light, for the sun had not yet dawned upon the 
earth. It was electric light continuously evolved by force 
of aggregation. Such scenes, doubtless, are witnessed by 
the departed, in endless variety, still! 

The phonetic power of electricity is not the least wonder- 
ful : from the startling peal and tremendous roll of thunder 
to the still small voice of the telephone receiver, we have all 
grades of tone and expression. But the amazing phenome- 
non of the transmission of voice to distant parts in electric 
speed is one of the most interesting facts of this subtle 
agent. Doubtless such agency avails among inter-world 
correspondence and will be in eternal practice ! 

Whatever may be the limits of our understanding of the 
elementary substances, as heat, light and electricity, or 
indeed of all elements here ; it is no bizarre thought that in 
the more unconditioned after state this mystery will be in 
continuous solution. 

The experiments of Maxwell, Edison and others go far 
in promise of partial solution here, of the identity of light 
and electricity, and these with heat evolving all the phenom- 
ena of each, according to the control of circumstances. 

Still the great problem remains as to the essence of each, 
and the very fact of our lack of capacity thus is one of the 
great prophecies of the future deployments in the physical 
sciences ! 



CHAPTER XXL 



CHEMISTRY. 



The; laws of Chemical affinity come high in their claim 
for investigation in the present discussion; and are very 
prophetic of future development. These profound secrets 
of nature have, in all ages, both puzzled the minds and 
enraptured the feelings of investigators. The triumphs of 
M. W. Freney and Feil, in their investigations of possible 
methods for making precious stones and gems by manipula- 
tion of aluminum with certain metals were great, and the 
impression made upon the members of the French Academy 
of Science was notable when these experimeners presented 
exquisite specimens of rubies, sapphires and other gems 
made by them. They then gave the formula for their manu- 
facture. Diamonds were made of carbon in 1880 by J. D. 
Hannay in Gasgow, the crystals of which were perfect, and 
the gems were faultless in every respect. Since that dis- 
covery, and of late, other instances of like success have 
occurred. The writer of this remembers well what were 
his feelings of triumph while he was experimenting in the 
labors of his chair at college in 1863 and was manipulating 
with silica and alumina, producing very fine crystals of 
quartz, and varieties of agates. 

But the economical application of chemical science here 
is most important. The manufacture of chemical salts, 
150 



CHEMISTRY. 151 

and chemical reagents for the laboratory : and the various 

inorganic and organic chemical productions in service of 

trie arts, sciences, economical industries and medical uses 

come first in order. These are human productions : but the 

rock deposits, in the beds of oceans present us with products 

of ever working chemical laws in endless varieties. The 

marine waters are powerful chemical solvents possessed of 

most potent acids as the aqua regia, or nitro-muriatic acid, 

— solvent of gold. This has possessed the seas of more gold 

than the mountains contain. So also other precious metals 

are in solution thus in the water world. 

Subterranean streams contain solutions of minerals, even 

of those the most precious. The finest gems are deposited in 

exquisite crystals, as at Yellowstone Park, and numerous 

other places, in all parts of the world. In the coast range 

near Calistoga Hot Springs, California, there is an entire 

forest, the trees of which have been petrified into agate and 

opal. On the Bay of Tampa, Florida, a great bed of opal, 

agates and other precious gems are imbedded: the marine 

shells of the coast having been converted into the most 

beautiful iridescent gems, by replacement. What has thus 

been done in the great laboratory of nature can never be 

known, except to very small extent in this life; and the 

vast deposits of the rocks and other receptacles of sea 

precipitations must remain for better observations in the 

great future as by principle of supernal X-rays in the higher 

estate in all realms. 

The all-prevalent chemical energies of nature, every- 

■ 
where : and which were important agencies in Creation have 



152 



HUMAN DESTINY. 



never ceased their activities, and never will. In the interior 
of the earth; the waters of the seas, and the subterranean 
fountains, — especially thermal ones, — there are constant 
activities. Our discoveries of fine minerals and gems — 
rubies, diamonds, sapphires, emeralds, topaz, etc., are pro- 
foundly interesting, though recovered by great toil and 
fatigue, and also with meagre success, when human industry 
secures them. Yet nature affords in some places mountains 
of garnets; prostrate forests of agate or petrified trees of 
opal, as in the Rocky mountains, the Andes, Himalayas; 
and diamonds in great stretches of South African sands. 
Even these wonders are prophetically projected to the 
heavens where the Eternal Imperial City has "streets paved 
with gold" and foundations garnished with gems. Such 
are some of the correlations of Human Destiny. 



CHAPTER XXII. 

MECHANICS. 

Right here, now, the mind of the uncultured man will 
stagger when mechanical science is assumed to be of avail- 
ment after death. 

In this life the most stupid persons are impressed by 
grand structures and engineering accomplishments: and 
with experienced individuals most exquisite delights are 
stirred when imposing structures or extraordinary engineer- 
ing exploits are presented. 

People travel thousands of miles to see such structures 
as St. Peter's of Rome, St. Paul's of London and the 
various Royal Palaces in Europe. The Structural Ruins, 
in Sculptures and Architecture, as Karnak and the Pyramids 
in Egypt, Petra and Palmyra in Asia; and the ruins of 
the prehistoric capital of Cuzco of Peru, Tenochtitlan and 
Zapotekas, Palenque, Copan, Uxmal, and Chichen in Yuca- 
tan, in Central America are most astounding to all observers 
such a City Ruin or province of ruins as of late discovered 
by Prof. Fontaine in Arkansas, covering 1,000 acres and 
formerly occupied by 11,000,000 of prehistoric people is 
suggestive of grand architectural skill when considered to 
have had sculptures superior to any of our day. 

Will the impress on the memory by such spectacles be 
effaced from the tablets of the mind by death ? Or to state 

153 



154 



HUMAN DESTINY. 



it better: will a mind that can take in such scenery perish 
in death? 

The architectural grandeur of the City of God seen by 
St. John in his trance while on Patmos is suggestive of 
supernal architectural glory in Heaven, certainly. 

The saints in heaven, with capacity for observations 
throughout the universe, will find innumerable exhibitions 
of architectural grandeur in their blissful expeditions. 

If the architectural skill is lost in death, whence, then is 
the power for appreciation of such magnificence ? Wonder 
if there is a single reader of this who would be indifferent 
in matter of capacity for such enjoyment. 

The mechanical skill by which the saints in heaven can 
appreciate the skill in architecture of the Creator, is a 
matter of interesting contemplation. 

If human denizens of the heavens, are to be the instruct- 
ors of Angels according to the Pauline Doctrine, they will 
require development of their intellects for their sublime 
employments after death. 

A suggestion comes here that is very obtrusive. Does 
not the citation to Dives, by Abraham of the voluptuousness 
of his former life imply that Dives had capability of the 
survey of his former habitation where Lazarus was in the 
habit of attendance at the gates of the outer courts of his 
Palace? If Dives had the ability to view one locality he had 
the same, doubtless, to inspect others. 

Again, as to scripture suggestions: does not a presump- 
tion suggest itself to the mind that the statement of Jesus 



MECHANICS. 155 

that in his ''Father's house are many mansions" there is 
implied structural buildings, although he meant planets of 
occupation in the universe? 

Still another suggestion of architecture comes from script- 
ure allusion to measurements of structures in the local 
heavens, when the pattern for the "Ark of the Covenant" 
was stated to have been taken from a structure in heaven; 
as also St. John's description of the structure of the "New 
Jerusalem," which was by measurements. 

The saints in heaven will forever require the employment 
of their mechanical powers to discern the structures of God's 
Creation, and to assist the Angels who never had bodies 
that could put them into experiences with matter as man 
has, to form an intimate knowledge Of the physical portions 
of Creation. 

We now have only a very defective knowledge of God's 
works in other worlds than ours. In next estate we will 
explore these, and to understand them we will need me- 
chanical skill in discernment. In this life, persons possess- 
ing such skill can immeasurably better understand structures 
and complicated machinery than others can. No doubt 
that such availments will serve after death. 

Nor are the denizens of Heaven alone possessed of these 
powers in the next life. The unrighteous after death do 
possess their intellectual powers as certainly as the righteous 
do. This cannot be doubted. Jesus intended his allegory 
of Dives to be of service in affording information on this 
subject, when he cited the power of Dives to recognize the 



156 



HUMAN DESTINY. 



things of earth. Of course other things are more strictly 
concerned, but the mechanical endowment of the mind can- 
not be ignored in the premises : for if so, then the mind or 
soul will be, so far, defective after death. This is not 
reasonable. 



CHAPTER XXIII. 

GEOLOGY. 

Persons that have supposed that the after life consists 
altogether of moral character, may, in reading thus of 
natural laws in spiritual realms have entertained skeptical 
feelings regarding the doctrines here maintained : and com- 
ing now to the science of geology as a future study they 
may all the more disbelieve. But the great truth is that 
God has so ordained it that ultimate world-history is to be 
largely found only by geological researches that extend 
beyond present inspection. Object teaching of world his- 
tory is absolutely necessary. Comparatively little of this 
history can be acquired in this life; and, therefore, this 
science is also a heavenly study, not in manner as here but 
by spiritual perception. 

The geologist now recognizes a true and unmistakable 
record, in the rocks, of all events in all past time. Even in 
the plutonic or azoic rocks, there is a record of what their 
materials have had to go through in becoming what they 
now prove to be. The physical history of almost any thing 
can be adjudged by the aspect of its being, to some degree. 
But especially is this the case with such materials as those 
of the rock structures which are so very persistent. 

But it is mainly in the deposition rocks, those formed in 
the beds of the sea, or bodies of waters where the silt 

157 



158 HUMAN DESTINY. 

receives the entire of what the waters afford, whether this 
precipitation is from solutions or from mechanical admix- 
tures. The dead bodies of organic beings are thus buried 
in the silt and are consolidated into rock. 

The bodies in some state of all life in the waters, and such 
as are brought from land or air, after death will be covered 
in, successively, and being indestructible because excluded 
from the air or free access of oxygen (the all-changing 
agency) are thus preserved as medals of former living be- 
ings. This is the record volume of the earth's history. 

These fossils are found in all the stratified rocks from 
after the azoic on to the latest rock strata, reaching to the 
time man appeared on the earth, and even human fossils 
are now found in the recent rock formations : and thus is 
found a general and distinctive history of all the ages of 
the world's history. 

The earth, after the primitive fusion, was continuously 
under water in all parts for ages and ages — we know not 
how long, or what were the lengths of the days of creation, 
except that they were immensely long. 

After 30,000 feet of deposits were made, consisting of 
rocks containing the fossil remains of three great classes 
of marine life, the Mollusca, Radiata and Articulata, there 
were superimposed successively higher types of life, those 
of the vertebrates, but still all marine animals as also vege- 
tables. Then, after the additional deposits of about one- 
half of all the depths of stratified rocks, the deposits prove 
that land appeared by upheaval of parts and subsidence of 
other parts of sea-bottom. Land plants and terrestrial life 



GEOLOGY. 159 

— forms now are found in fossil state. This was the Car- 
boniferous age, classified with the Paleozoic ages, then 
came the deposits of the Mesozoic age of the earth when 
forests of trees and vast varieties of land animals as well 
as marine life forms; thence on were formed the old types 
of the fossils of the rocks until later on, the Tertiary rocks 
appear, which present life types approaching present orders 
of land and sea occupants. Such, without noting the many 
divisions of all these formations, is a succinct history of 
the earth's structure as we now learn it by avails of geolog- 
ical science. 

Among the life-types, dynasty after dynasty appeared, 
died out, and new ones took their places. Thus the laws 
of organic being had their types in specific order: and we 
trace these changes by the character of the remains regis- 
tered in the rocks. These are successive in order of strati- 
fication and register the successive life-types that afforded 
myriads of beings which left their remains in tangible 
forms, exhibiting the most delicate structures, minuteness 
of outlines and completeness of their appendages : and often 
so diminutive as to require, — many times, — the need of a 
microscope to detect them. But at same time also the ruder 
forms came in, and yet so distinctive as that the experienced 
geologist is seldom mistaken in the identities of species. 

After land appeared, altho, first of small extent, the 
life types presented new characteristics : for not only do the 
fossils of plants and land animals appear ; but the denizens 
of the sea also changed their characteristic types. The 
earlier kinds had already disappeared in most instances. 



160 HUMAN DESTINY. 

Entire dynasties, classes, orders and species disappeared 
while yet others continued. Great forest trees, 40 to 60 
feet high left their remains in the rocks in divers sections, 
toward the latter part of the Devonian deposits. 

When the Carboniferous age of our world's history came 
on, the plant life became greatly more conspicuous, while 
also more and larger land animals appeared. Sea life also 
had changed to yet greater extent than as was in the 
Devonian age. 

To suggest here again some of the wonders of the life 
types that geology reveals, and note the myriads of entities 
that have had being, a citation may be made to what is 
stated in the chapter on death showing the great minuteness 
of some of the microscopic beings, — the infusoria — is perti- 
nent. "In Bohemia there is a deposit of slate covering 40 
square miles with depth of eight feet, each cubic inch of 
which was found to contain forty thousand million in- 
fusoria : and Sir David Brewster states that one inch of the 
Bilin polieschifer slate contains above one billion seven 
hundred and fifty thousand millions of distinct individuals 
of Galionella furuginea." Bewildering as these statements 
are we cannot refuse the statements of such eminent men. 

A picture representing the world as it appeared in the 
Carboniferous age is most interesting, and eminently beauti- 
ful. The land, though not extensive, was yet densely cov- 
ered by plants of wonderful character: besides the great 
Lepidodendron trees that existed in the former age, the 
picture now affords the great Calamites, Sigillaria, Stig- 
maria, Equisetacese, Tree-ferns, and very numerous smaller 



GEOLOGY. 161 

trees. Thus the islands dotting over sections of the sea 
were green with verdure, and were of very diversified out- 
lines, and the vegetation ever-green. 

After the Paleozoic ages, there came in the Mesozoic age. 
This was one of peculiar interest : for not only were all the 
old types of life superseded by new ones, but all now coming 
in were wonderful in size and character. Huge Reptiles 
now came into being, and a greatly enlarged variety of 
plants, and these of magnificent appearance, the stately 
Palms, Cycads and other similar attractive kinds. Among 
the reptiles were the terrible Ichthyosaurus, Plesiosaurus, 
Pterodactyl and the Iguanodon, which were coast denizens, 
while great Eneliosaurs dwelt in the deep seas. Sharks, 
Dolphins and Whales came in now, and the seas were full 
of life. lushes were their chief food, except that the mas- 
sive Iguanodon lived on vegetables and was a land animal. 

When those ages had passed the Cenozoic or Tertiary age 
came on, which in turn, also brought new forms of life, and 
in still greatly larger number. The sea still had dominion, 
however, in that horizon, since that the Tertiary fossils are 
most largely marine. 

During the Tertiary ages there were, in the central west 
of North America, large lakes or seas of fresh water where 
now the states of Colorado, Utah and Nebraska are situated. 
About these lakes there were large and unique quadrupeds, 
half reptile in structure, — the Unitatherium, Dinosaurs, etc., 
and many kinds that were forerunners of present species. 

It was mostly after the Tertiary ages that the Rocky 
Mountains were thrust up through the earlier formations; 
11 



162 HUMAN DESTINY. 

and Tertiary rocks now repose on their flanks, having been 
elevated by seismic and earthquake power ten thousand 
feet and more. After the Tertiary, came the Quaternary 
age, which was succeeded by the Drift, and then the present 
deposits. 

In the Quaternary, the life of the world had taken on 
largely the present order of things, except that there were 
still some huge structures as in the later antecedent forma- 
tions. 

The Mastodon, Mammoth, Great Elk, and divers colossal 
birds existed then. The smaller animals as also plants were 
prototypes of the present species, as the Horse (Pabeohip- 
pus), Ox (Palseotherium), Sheep (Oreodon) , etc. The 
vegetation represented many of our present species, as Oaks, 
Maples, Willow, Poplar, etc. 

Many persons express great wonder about the existence 
of the many strange types of animals that preexisted, and 
the great stretch of time that elapsed before man appeared, 
which was not until the Pliocene and Quaternary age had 
come. But the geologist has no difficulty about this. Man 
could not have existed on the earth before the time he did 
appear. All the preceding ages were needed, with all their 
changes ; and the infinitely diversified life beings, as well as 
vegetable of like diversity, — all were required to prepare the 
earth for so high an order of being as man. He could not 
have subsisted on any of the kinds of food that existed 
before his age of the world. The soil required all the 
differentiations of the organic materials that the antecedent 
growths afforded in order to produce food for man. To 



GEOLOGY. 163 

express it as has been often done the world was preparing 
from the beginning for man's appearance on the earth. The 
food that man requires could not grow until the soil had 
become prepared by the chemical, mechanical and vital 
agencies of all the foregoing ages for the growth of the food- 
plants required by man, as well also the flesh food adapted 
to his order of being as is noted in the chapter on death. So 
it was only "in the fullness of time" that man did appear. 

The cereals among plants, and the bovine and other 
domestic animals, the flesh of which we eat as food, did not 
appear on the earth before the Pliocene and Quaternary age 
in which our species began. Geology, therefore is a study 
of vast interest, and is full of entertainment. 

It cannot be supposed that our researches here during an 
individual lifetime will come up to what is possible for us 
to learn ; and the after life is necessary to afford the proper 
complement by continued researches. Experiences akin to, 
kaleidoscopic visions of our world and all others must con-' 
tinue eternally. 

It may be noted that the awful mysteries concerning the 
causes of the extinctions of life types at the ending of each 
of the great geological divisions, as after the Paleozoic, the 
Mesozoic and Tertiary : and the other great mystery as con- 
cerns the method of introduction of the new types at each 
division are reserved for the eternal estate : time here is too 
limited for these solutions. 



CHAPTER XXIV. 



ASTRONOMY. 



Allusion is made to some facts in this science where 
astronomy is made available in elucidating genius and our 
inductive powers. But this most exalted science demands 
more to be stated in proving the necessity of a future life, 
for our completion in development. Any repetitions there- 
fore are excusable. Our Solar system is taken by astrono- 
mers as the characteristic formula of the plan of the Stellar 
system. Planetary systems are recognized as the orders 
of the heavenly bodies : and our own is taken as the type : 
but the analogies are by no means complete for all the 
systems that the telescope reveals. Our system having a 
single sun as the center of attraction and orbital revolution : 
and being the common source of light and heat, may well 
be taken as an example for illustrating all other systems 
having a single sun. Yet it is not only an incomplete ex- 
ample for illustrating the systems having more suns than 
one : but it is also misleading in divers other aspects. Those 
systems that have several suns for centers of attraction and 
revolution must necessarily differ from our system and the 
others that have only a single sun, as most of them have. 
Some wonderful facts may here be stated : Sir Wm. Hers- 
chel gave the number of double stars, — and we must re- 
member that all fixed stars are suns — as 2,400. In 1824 
164 



ASTRONOMY. 



^ ; j 



Sir James South and Herschel gave the Royal Society a 
catalogue of 380 additional. In 1826 South added 428 
more. Sir John Hershel published an account of 1,000 
before leaving England for the Cape of Good Hope. Prof. 
Struve, by use of the great Dorpat telescope furnished a 
catalogue of 3,063 of these strange multiple stars. 

The particulars as known by observation prove that in 
some instances the apparently double stars are not such in 
fact, but having individual stars in a line so nearly straight 
as to blend the light into appearance of union. Neverthe- 
less this is by no means the case of all because it is found 
that the movements of some double stars are such as prove 
them to belong to a single system, for the individual stars 
move about each other. This is not all of the interest since 
they are found also to differ in their several colors. 

The most astonishing aspects presented by the movements 
and variations of color in some of these stars are now to be 
noted. They, in some instances, appear as a common center 
of revolution, each about the other mutually moving around 
each other, and being of different colors afford a wonderful 
appearance. In other instances there are three, four, and 
five such stars associated — all of different colors : and these 
colors are of most exquisite splendor. None of the gems of 
our cabinets exceed in brilliancy and depth of colors, — blue, 
red, green, yellow, purple, etc. There is always a light 
color present with dark ones, — often pure white. 

As all fixed stars, — that is all stars except planets, — are 
suns and centers of attraction and revolution these must 
have their planets revolving about them. The mystery, 



166 HUMAN DESTINY. 

therefore, is how the matter can be in the cases of double 
stars ; especially when three, four and five suns are together ! 
How do the planets revolve about them, when the suns 
themselves revolve around each other ? The hypothesis can 
hardly be avoided that after all the union of these suns 
is not close, but is only such in appearance. They are so 
far off from us that a parallax is out of the question, here 
on this little earth; and we must wait for the solution of 
this very interesting problem until we get to the larger 
plain for a parallax in the next estate, which is our destiny. 

The mutual revolving of the suns about each other, may 
be so perceived only because that the several suns may have 
such direction of motion as shows from one point of observa- 
tion like unto a mutual whirl. Each of these stars may 
have its planets, and each may have its specific motion, but 
being so far apart, as not occasioning any interference with 
each other. The distance of space between our sun and 
Sirius — twenty millions of millions miles (20,000,000,000,- 
000) — if projected between each of those suns, would 
allow their several retinues of planets to have their orbits 
if no larger than ours, without interference with each other : 
and this distance apart would not be detected by our tele- 
scopes since that a parallax cannot be found; so they must 
appear as one star ! 

Another hypothesis may be assumed that is, that a sun 
may have planets of such enormous size as that the greater 
planets may be seen with the sun. An instance, as in the 
case of Eta in the constellation of Perseus, that is double: 
one, — the greater, is white : the other is blue, and may be a 



ASTRONOMY. 167 

great planet. Of course planets are not supposed to be seen 
when in other systems even by our greatest telescopes : but, 
then, what do we now know of possibilities, and those 
strange outlying systems ? Our knowledge now is deficient, 
and ever will be until we take hold of the unconditioned! 

Let us suppose, however, that those wonderful systems 
having four or five suns, each of different colors, to be in 
really intimate union and constituting a cluster about which 
a grand suit of planets revolve as about a single center : then 
what beautiful and varied scenery must there be seen by the 
inhabitants of the several planets, thus revolving about those 
different colored suns ! In one part of the year the light is 
blue, and all objects in this light will appear blue : in another 
red; another yellow, etc., and in each case the objects seen 
will have the color of the light that presents the objects! 
What amazing changes of aspects there would be during the 
year on each planet! Their continents, seas, mountains, 
valleys; their vegetation, people and structures, all colored 
by the changes occasioned by the yearly revolution ! What 
the planes of ecliptics, or the inclination of the polar axis 
might be we could not conjecture. Now as the beauties of 
landscapes are not necessary to the laws of physical nature 
per se, it is reasonable to suppose that the esthetic character 
of these unique planetary systems must have for their ob- 
ject, — (in the intent of the Creator), — the delight and en- 
joyment of the people that inhabit the planets. But while 
this is presumptively true as to the local sections of the uni- 
verse; it cannot but have its grander and more enduring 
adaptation for the experiences of the higher orders of being 



i'68 HUMAN DESTINY. 

in heaven, and the departed spirits! Such must be some 
of the elements that constitute heaven; and as fitted to 
eternal life! Heaven must have both subjective and ob- 
jective elements of enjoyment. It is a narrow conception 
that the saints in the realms of light will spend their time 
simply in songs of praise! It would be an unworthy con- 
ception for us to suppose that the Deity does not appreciate 
the delight of his creatures in their eager pursuit of knowl- 
edge, — their efforts to trace the footsteps of their Creator, — 
and to discriminate his stupendous laws by which he governs 
the universe. Those considerations on the part of Deity 
must ever be presumed by a priori, — view : but Our experi- 
ence and knowledge even here, demonstrate it that these 
facts were in the Divine purposes. 

One of the most striking examples of the revolution of 
suns about each other is in case of the double star Mizor in 
the tail of the Great Bear. But Castor in the Twins; 
Gamma Virginus; Zeta in Cancer; Zi Bootis) Delta Ser- 
pentis; and 61 Cygni, are all hardly less indicative of 
mutual revolution. 

Another astounding and perplexing fact in astronomy is 
the variability of stars. This fact had been observed in the 
early ages of astronomical records. Erastosthenes, 276 B. 
C. and Hipparchus, the Greek astronomer who left a chart of 
the heavenly bodies in 120 B. C. gave interesting facts in 
descriptions of stars: the first of stars in Scorpio: the 
second of a star in Aries, as of exceeding brilliancy, while 
yet at this time those stars are only of the fourth magnitude. 

Flamsteed gave, in the sixteenth century, the first two 



ASTRONOMY. 169 

stars in Hydra as of the fourth magnitude; those now are 
of the eighth. Such examples are innumerable. But the 
greater wonder is the total disappearance of some stars. A 
star placed below Eta of the Great Bear by the astronomer 
Bayer, has disappeared entirely. In Taurus the eighth, and 
ninth stars have disappeared. Various stars marked in the 
Ptolemy catalogue have also disappeared. 

In the second century a very bright star appeared in 
Cassiopea, exceeding the brilliancy of Sirius and Vega, — ■ 
the brightest now in the heavens, — was so very luminous 
that it could be seen by the naked eye in broad daylight : but 
the star soon began to wane, and got more and more dim, 
until at the end of sixteen months it totally disappeared. 
In 1572, at the time of the terrible massacre of St. Bartholo- 
mew, a new star appeared that occasioned great consterna- 
tion, as it was regarded as a special apparition anenst the 
time of slaughter. A new star also appeared in 1604 near 
the planet Saturn: in one year it had considerably 
diminished ; and in one year more it disappeared entirely. 

The variableness of some stars is periodic, of which the 
following are examples : one star in the Whale has a period 
of 344 days, and is notable for the greatness of its changes : 
from the second magnitude it diminishes to such extent as 
to be seen with difficulty even with a powerful telescope. 
Other periods are shorter : and some very brief : Argol has 
a period of only two or three days : Delta Cephi, has five 
and a third days : Beta Lynx, a little over six days. 

Now, since all these stars are suns that have their several 
suits of planets revolving about them, the query is what 



170 HUMAN DESTINY. 

becomes of the planets when the suns disappear: or even 
when they wane and become enfeebled? This wonder so 
profound, will never be explained in this world, and is re- 
served by the Governor of the Universe for the inquiries and 
explorations of human philosophers in the next state. 

One thing seems certain that all life must be affected on 
the planets, even in cases when the suns that sustain them 
become enfeebled in but a small extent. Doubtless the total 
extinction of the suns revolutionizes the entire system of 
worlds concerned ; and what disturbances occur in neighbor- 
ing systems we can not now conjecture! 

A very interesting suggestion comes to us from this wan- 
ing of the power of suns, in way of explaining the extinc- 
tions of life that have occurred on our globe, in its physical 
history : as between the Paleozoic : the Mesozoic, Cretaceous 
and Tertiary formations as appear in the stratified rocks. 
Our sun may have varied in his power of sustaining life on 
his planets: and our geologists may yet adopt a different 
theory concerning the glacial period of our globe. 

Referring now again to the impossibility of our determin- 
ing the solution of the problem of the double stars, it may 
be proper to cite to the immense distances intervening 
between us and those stars. To facilitate thought on this 
point a table is here given of some of the distances of 
commonly known stars. The distances being too great to 
allow of our unit of mile, to be employed, so therefore the 
diameter of our terrestrial orbit, which is one hundred and 
eighty millions of miles, — is employed : here is the table : — 



ASTRONOMY. 171 

Time it re- 
quires for light 
Name of Stars. Distance from us. to traverse it. 

a in Cygnus 55, 100 orbits g T / 2 years 

Vega a of Lyra 1,330,700 orbits 21 years 

Sirius a in Canis Major. 1,375,000 orbits 22 years 

a of Ursa Major 1,550,800 orbits 25 years 

Arcturus, a 1,622,800 orbits 26 years 

Polar Star 3,078,600 orbits 50 years 

Capella a of Auriga .... 4,484,000 orbits y2 years 

What stupendous facts stare us in the face in looking at 
this table. When we take the least distance of the notations 
that of a in Cygnus which is fifty-five thousand and one hun- 
dred times the diameter of the orbit of our earth, in revolv- 
ing around the sun: and taking, now, the fleetness of the 
passage of light which is 185,000 miles per second of time, 
will, nevertheless, require nine and a half years of time for 
its passage over this distance : so if this star in Cygnus were 
instantly extinct its light would still be seen here for gy 2 
years. Thus the overwhelming thought of the extent of 
space must confound us here in this conditioned estate, and 
the more unconditioned or God-like powers of apprehension 
can alone suffice for our understanding the mechanism of 
the universe — and this will be our inheritance in heaven. 

It does seem that a scientist can pass away from earth 
more happy than an ignorant person. But of course the 
moral powers are paramount. But the transcendent gran- 
deur of the phenomena of the heavenly bodies must un- 
doubtedly be a study to the beings in the next estate to 



i;2 HUMAN DESTINY. 

eternity : for the phenomena ; the astounding changes, not 
only of a single sun and his planets, but of the many 
throughout all the boundless cycles of eternity, must main- 
tain eternal ecstasy! — How we long for this experience! 

The changes of scenery during Creation proceedings are 
sublime. That our own world at beginning revolved 
around the sun in its orbit as a stupendous fiery orb is most 
evident, during its plutonic age. Tornadoes of meteoric 
molten matter and storms of vapor must have teemed along 
the circle of its orbit ; now blazing ; now dark with billows 
of dust and ashes, — what a spectacle for angels! 

Saturn must have had his rings of nebulous matter stream- 
ing on all sides. Jupiter with his family of Satellites, all 
still more or less nebulous must have spread his checkered 
and teeming mountainous clouds of debris around about the 
sun. 

The waters, now constituting our oceans, were spread as 
swaddling bands of vapor about our — then — surging and 
burning globe, — which to other worlds, must have appeared 
as a tangled and frizzled rocking world plunging on through 
the heavens. What had the stupendous central orb, the 
sun, been doing during all these cycles of changes of his 
planets? It is evident that he likewise was unsettled if not 
measurably uncomposed. But ours is not the only system 
among the millions that all doubtless had their ages of 
cosmical storms, commotions, tempests and unrest, even as 
now witnessed by the telescope in the variable stars: and 
what the records of the rocks of the myriads of worlds may 
have in store will require an eternity to explore! Such is 



ASTRONOMY. 173 

heaven, in part, for the departed Astronomers and Geolo- 
gists! What have the Ptolemaists, Hipparchians, Coperni- 
cans, Mitchells, Struves and thousands of other departed As- 
tronomers been doing since their leaving this life ? Doubtless 
they have continued their researches and observations in 
their improved estate, where gravitation and other physical 
laws do not obstruct. The obscure questions that perplexed 
them here can but be judged, by us, to ha^e opened out in 
a great plain in their exalted estate. 

What pleasing associations they must have with one an- 
other in conversing about the intricacies that troubled them 
in their researches in former life, and which in the improved 
conditions admit of such continued solutions. No doubt 
but conventions are held in Heaven by the Savans; and 
deliberations had on interesting subjects; and enterprises 
determined upon for explorations and diversions, like as are 
held by Scientists here. The chief proclivities of the minds 
of specialists will surely be still active and will incline to 
movements that are most entertaining and conclusive for 
successful undertakings. We know what earnest debates 
occur here among scientists on occasions of conventions; 
and it can hardly be supposed that our intellectual elements 
of thought are affected by death, as the spirit takes its exit 
from these conditioned and circumscribed precincts, to the 
unconditioned and boundless domains of the Universe of 
God! 



CHAPTER XXV. 

BIOLOGY. 

This profoundest of all the physical Sciences, and which 
can by no possibility be exhausted in one lifetime, nor yet 
in all the efforts in earth's existence of humanity, does by 
this very fact bring most cogent proof of the continuance 
after death in Scientific researches. 

If we should solve fully our own biological history we 
would have a clue to all else of physical being. 

In this investigation all the physical Sciences are neces- 
sary. Even the inductive philosophy alone in service is 
scandalized because of its inadequacy. Still we have no 
better single help. 

The hypothesis, now forced into a verity, that a Universal, 
or interspacial ether is the primary of all physical being, 
and is itself really god phenomenal, that is the Creator in 
process of giving being. 

No data is had for anything positive, as in all after proc- 
esses. But we adopt the premises because we, as finite 
beings are necessitated so to do. No other premises are 
equally availing to a satisfactory conception: because of 
what we discover by the phenomena of the imponderable 
elements, as light, heat and electricity these are not only 
best explained by the assumption that this universal ether, — 
filling all space, and permeating all substances, must be the 
174 



BIOLOGY. 175 

medium, if not the source of all physical motive power. By 
a philosophical hypostasis, life originates thus. If light, 
heat and electricity are supplied thus, — let it be by vibration 
or substantive transmission, it comes, and life may thus 
come as well. We have thus a sublime category: Life 
Light, Electricity, Heat and Force. Why not thus the 
source of all matter as well? 

One certainty is about absolute; this is that we have no 
better explanation, which the finite mind can grasp. 

No one can justly pronounce heterodoxy on this assump- 
tion, that it is contrary to the account in Genesis, for it is 
certainly not. The author of that account did not make 
any statement other than that "God said." This certainly 
does not state the method otherwise. God's utterance was 
Omnipotence phenomenal, or creation. All of formula- 
tion was in it. Just in the same way God still proceeds 
in multiplying life entities. The word "spontaneous-genera- 
tion" gives it not a proper sense, as there is always an ante- 
cedent. Neither does the term, "Life-Cell" express it in 
a real philosophical sense ; since a cell cannot be supposed to 
be thus transmitted as is light : a cell is too gross. Life- 
principle is better, and yet the hyphened member of this com- 
pound word is not sufficiently defined. The word UFE 
alone is best. It can easily be made specific. 

Life then is derived from the Universal Ether. This 
ether is God's hypostasis or expression of self phenomena^ 
or proceeding. This- is perhaps as near as we can get to an 
expression of the proper meaning in our present estate. 
There is an idea in it surely, but for a finite mind to grasp 



1 76 HUMAN DESTINY. 

it substantially is impossible in present order of things. 
But here, now a formula of the so called spontaneous 
generation, will be given: and as the process is by one of 
the greatest of scientists, and is so fully authenticated we are 
compelled to admit the principle, or philosophy of life origin, 
formally exhibited; here it is. In the year 1862 Prof. 
Jeffries Wyman of Harward University, Cambridge, Mass., 
as published in the American Journal of Science is given. 
The proceeding is announced as "Experiments on the forma- 
tion of Infusori in boiled solutions of organic matter en- 
closed in hermetically sealed vessels, and supplied with pure 
air." "In the formulas of seventeen experiments as de- 
scribed in this paper the infusions were placed in a flask', 
with a bent tube of glass entered by means of a perforated 
cork, all tight, and with an iron tube filled with wires at- 
tached to end of the glass tube, in a secure way. Then the 
air was admitted to pass through the tubes while the iron 
portion was heated in flame to red heat. Thus the air neces- 
sary to the products came into the flask through this red heat 
of the iron tube and passing among the heated wires. 

"The flasks thus supplied were hung against a wall in a 
room, the air of which was kept at a temperature of 8o°, 
and after some days vibrosa and bacteria, in the film on the 
surface were found in abundance. The solution had been 
boiled 30 minutes." 

Needham and Spallanzani conducted experiments with the 
same adaptations, and with the same results. In other ex- 
periments the solutions were of divers kinds, as those of 
beef, mutton, and other flesh. In some cases the flasks had 



BIOLOGY. 177 

been hermetically sealed at the opening. The products 
were various, as vibrosa, bacteria, spirilla, kolopoda, monads, 
etc. 

The products of these experiments, so carefully conducted 
were like those produced on the surface of paste kept in 
moist cups and juices of meat and same of vegetables stand- 
ing in open air in warm places. Also the same as found in 
the skum of stagnant pools, exposed. 

Gelatin or albumen present in all these cases, was the 
requisite. This secured the susceptibility of vitalization : 
and now let the life principle cited in this argument as trans- 
mitted by the Universal and vibrating ether be regarded as 
the vitalizing principle, then the explanation of what is 
called spontaneous generation is clear enough, since the 
ether laden with life principles, equally subtle, could pass 
through the substance of the flask into the contained solu- 
tion and thus afford vitality. 

In open pools of stagnant water, and in exposed solu- 
tions of paste of flour, the case seems obviously clear. But 
in the cases of hermetically sealed flasks it seems otherwise ; 
yet when it is considered that the all-penetrating ether could 
pass through the substance of the flask, it is plain enough. 
Besides the reports of experimenters frequently prove that 
heat of even considerable degrees does not kill bacteria and 
the bacillus, there is still another explanation : for the inter- 
stellar, and all-pervading ether, passing through space so 
cold as not to be determined by our thermometers, as well 
also as the space surrounding the sun where heated indefin- 
itely yet transmits life germs. Life exists on the boreal 
12 



178 HUMAN DESTINY. 

heights, as well as in tropical vales ; if not so abundantly in 
the frigid regions as in the heated tropics, yet it does exist, 
and that of various types and species. 

The instances, though of simpler types, that might be 
cited as occurring in the domain of nature in innumerable 
cases, correspond in essential character with the results of 
the experiments with the flasks: and with the phenomena 
attending exposed marshes ; as also at our homes with stand- 
ing cups of paste, or reposing basins of vegetable matter, 
milk and animal juices. Life entities, vegetable and animal, 
in myriads of numbers are thus produced. Cases in natural 
aptitudes are found when soil that may have lain deep in 
the earth for scores or hundreds of years, when thrown out, 
and exposed to moisture, light, heat and air will soon pro- 
duce crops of vegetation : and in many cases of species not 
now present in the locality, nor which have been known to 
grow in this or the former century. The writer of this re- 
members with interest, an instance of such character occur- 
ring in the State of Florida, while he was in his work as 
State Geologist. From a deep pit reaching to the miocene 
rock deposit, there was thrown out a pile of earth material 
deposited on the limestone at bottom of the pit, of a pale 
drab color, there was found by this observer quite an ex- 
tensive growth of plants, that had grown from this then 
exposed earth in a very brief time. This vegetation was 
unlike any other in the vicinity, and accorded with the fossil 
varieties of the Miocene Tertiary. Numerous cases are 
recorded of the persistency of the life of seeds for many 



BIOLOGY. 179 

ages : but the idea of seeds of plants of the Middle Tertiary 
being capable of germination is difficult to be believed. The 
alleged fact that seed of the "Mediterranean Wheat" was 
found in an Egyptian mummy case is one of such character. 
If this reported origin of this wheat be true then it had re- 
tained its vitality sufficient to grow, for over 4,000 years, 
probably. But the case cited above of the growth of new 
plants from the Tertiary soil is greatly more remarkable, 
for persistent vitality, if all legitimate presumption be ad- 
mitted. In the cases of the germination of seeds long de- 
prived of conditions for growth they differ in no way as to 
the power of the vital principle as assumed. The seeds, in- 
deed, were not so minute ; but the life principle was all the 
same as that in originating species though, in the original, 
the exposure was indefinitely greater, in the etherial waves, 
through space than that of the solid materials of the earth. 

We know that electricity and sound are transmitted 
through iron wires vastly more readily than through the air : 
and that the other principle — life — may have a similar capa- 
bility is not an unbelievable assumption. 

It is not conceded here that the assumption, taken is one 
crowded in by the force of pressing difficulties. But it is 
declared to be in accord with many analogies : and has the 
merit of Scripture Corroboration, in the record of the proc- 
ess of Creation. This is apparent by the most literal under- 
standing of the sacred record, as also by the most critical 
analysis. Creation was effected by the medium of the natural 
laws. The parallels may now be taken of the facts related, 



i8o HUMAN DESTINY. 

and the words in "Genesis," that were quoted in the fore- 
going: "And God said LET :" — this is the formula for all 
Creaton; first of "light;" second of "firmament;" third of 
the "gathering of the waters;" fourth the production of the 
"Earth;" and last the production of "Man" 

The Hat, "God Said," produced all : but the mode of pro- 
duction is not specified, yet the mode is found in the out- 
working of the laws which He, by the same proceeding 
enacted, just as herein before stated ; and just as we now find 
these laws to express His Will and purposes. All criticism ; 
all observation; all experimentation prove this mode of 
Divine procedure in the acts of Creation, — that was by 
virtue of the laws instituted for the specific purpose of Crea- 
tion, and which laws are still active in Providence. That 
the act of Creation was instantaneous in the evolution of 
the things made is clearly stated not to have been the case. 
There were six Creation days, of almost boundless duration, 
each, except the first act, that of the Creation of light. God 
rested on the seventh day of his creative work. This was 
done because the law of successive generation was instituted : 
the words : "Whose seed was in itself" clearly indicate the 
succession. The clock of time was wound up, and is now 
running on : and we see the machinery in action. 

That the life principle, originally transmitted in the Crea- 
tion of the first individual of any species, may be thereafter 
transmitted through the immediate predecessor or parent, 
involves no difficulty as to the original mode of transmission 
from the Creator by the law or impulse of the all-pervading 



BIOLOGY. 181 

ether, which may have been, may now, as also forever be 
the medium agency of the Creator for all the organic phe- 
nomena of the physical Universe. Other than by said view 
the original inception of being must still be clothed in dark- 
ness, and be reserved for solution to the next estate. 



CHAPTER XXVI. 

QUESTION AS TO SUCCESSIVE PHYSICAL HUMANITY ON 
EARTH BEING ENDLESS. 

Whether the present order of humanity that has been 
in succession from far beyond the historic data is to con- 
tinue forever, is a problem much discussed by advanced 
Scientists. Hence this question is not foreign to this treatise. 

The chief data came not only from the facts of Geology 
and past history of our globe, but are derived, in part, from 
the facts of Astronomical Science. Ours is a world among 
Myriads of others in the Universe. What are the historical 
facts of world being as judged by the sidereal chronological 
eras? 

In regard to the written history of our own world, we are 
forced to recognize the Hebraic cosmogony as not the com- 
plete source of the history of the earth. Its purpose was 
suited to its times, and the then existing need of anthropo- 
logical Science. The data of Creation were correct and 
correspondent to the facts of nature as far as purposed in the 
account. The epochs of the Creation, are correct but have 
been for ages misunderstood. It is not the fault of the 
account. 

Incipient being as exemplified in Eden was a true part of 
the whole. The whole was not intended to be especially 
delineated : but was left with unspecified verities. 
182 



QUESTION OF SUCCESSIVE HUMANITY. 183 

It is unfortunate for biased minds to come too boldly into 
the field of geological research, even as yet. It requires the 
profoundest intellects to fathom more, even yet, than the 
more obvious facts. Still we now know the physical his- 
tory of our earth extends to data that lie off in a remote- 
ness beyond our present power of calculation. 

Vast continents in the divers hemispheres present indispu- 
table facts of populations through countless ages, with 
successive dynasties of Fauna and Flora, in amazing com- 
pleteness each, and yet at varied cycles of time each con- 
tinent having its own peculiar types of the species, of corre- 
spondent genera. 

What gratifies the reverent Scientist is to find that the 
Mosaic cosmogony in its meagre details holds good to the 
correspondent facts of the geology of each of the great 
continents. 

The great stratified beds of rocks prove that empires of 
organic life succeeded each other in deposits of thousands of 
feet requiring several hundred years to each foot of deposits. 

The interest increases as we find that the flora and fauna 
created, succeeded each other in the same order of the Mosaic 
account. Every succession proved higher types until man 
appeared on the earth. 

The surprise arises to find that Humanity dates back to 
the time of the Mastodon. The writer of this is now in 
possession of a human skeleton he recovered in his Geologi- 
cal State Survey, in Florida, some years ago, which skeleton 
was deposited among the bones of several Mastodons, and 
was overlain by the bones of one, in part. The deposit was 



184 HUMAN DESTINY. 

in the early quaternary, in the Ichtuconec River bed cut into 
the pleistocene tertiary rock. 

If the human Dynasty is to continue in a correspondent 
epoch to the many in advance, the human race will abide on 
the earth perhaps a million years. If the succession will 
correspond with the former, then a Super-human will appear 
next. 

For many ages it has been believed that our earth is 
destined to speedy destruction. The idea came from what 
was predicted by Jesus of another matter, — concerning the 
destruction of Jerusalem and the world of the Jewish dis- 
pensation as is recorded in the twenty-fifth chapter of Math. 
Christ and his Apostles ever spoke of the end of the Levitical 
economy as the "end of the world." The "end" stated by 
Jesus was declared by him to take place in the lifetime of 
some present with him as he gave the prediction. It seems 
very strange that the delineation of the events of the catas- 
trophe, relating to domestic particulars, which could not in 
any reason, be associated with a prophecy of the end of our 
natural world, or physical globe, were always misunderstood. 

In Astronomical Science we also find no facts that will 
serve definitely to indicate the extinguishment of our world. 
The stellar bodies are continuing in the very same systematic 
orders as they were in the ages of Egyptian astrology over 
four thousand years ago. The Stellar map of Hipparchus 
made several thousand years before our age still holds good 
for astronomical calculations. 

A few suns in very distinct Stellar systems have changed 



QUESTION OF SUCCESSIVE HUMANITY. 185 

places or have disappeared from our observation some way. 
But they could not go out of existence by annihilation of 
their materials, nor yet likely as Stellar orbs. But though cos- 
mical changes are possible this proves not that such is the 
order of nature. But if we suppose that the few orbs did 
disappear among scores, and scores of millions, in the time 
of secular history, how does it affect this one planet of our 
great Solar system as to probabilities? The reader is cited 
to the chapter on Astronomy for some details of Astronom- 
ical facts. 

In this place, here, it may be well stated that this prob- 
lem suggests no material facts concerning human individual 
destiny, except endless interest of observation. But how 
great and grand are these! 

The analogies in geological history as presented in the 
medals of the rocks — the fossils of organic beings, are ex- 
ceedingly interesting. 

As stated in the chapter on death and elsewhere, our world 
progressed in regular order in its developments. The in- 
organic domain existed during a vast epoch, as the primitive 
rocks show. In the chapter on geology this is specified. The 
design was that the chemical forces should have their play on 
matter. Then this having proceeded organic life could come 
into being, and be sustained. The first of this was of low 
order, as we can well judge it must have been in the existing 
condition then. But when ages of organic productions had 
elapsed, though of low orders, the surface of the earth had 
become capable by virtue of the effect on matter by life, 



186 HUMAN DESTINY. 

higher types began, and the progress went on until the high- 
est type, the human began, as then there was a preparation 
for mankind. 

Now, in this evident order of Nature's proceeding under 
the Divine plan, what are we now to expect to follow 
Humanity on earth? 

The Adventists, from the time of the disciples, believed 
that an earthly Kingdom was to follow a destruction of 
the old aspect of the earth, and a new population would 
come in, in which mankind under the reign of Christ would 
dwell forever. But they expected the event would take place 
very speedily. Christ's prediction of the end of the old 
dispensation (Jewish) called "world," was taken by the 
disciples as the prediction of a physical destruction of the 
earth. But events did not proceed as was expected. Ever 
since then there continued a belief in the destruction of our 
globe. This will never occur. The few most wonderful 
phenomena in the entire of Astronomical Universe, of the 
disappearance of stars is no criterion to judge by in this 
case as to the end of the earth's existence. 

The infinite improbability of the earth's destruction, as 
judged of by this Astronomical fact is made impressive in 
some degree by the countless millions of stars in the reach 
of the telescope. What of comparison of the few disap- 
pearances of stars noted in say 4,000 years, is to be made on 
this aspect ? An old Buddhist, in attempting to explain the 
duration of time for the purification of some souls by the 
process of suffering gave an illustration as requiring millions 
of years. 



QUESTION OF SUCCESSIVE HUMANITY. 187 

Life-types as appeared in the earth's history were then 
originated (created), not generated, because the improve- 
ment of the conditions for advanced orders, had come, and 
the higher types could then exist, because the means of 
sustenance had appeared. See in Biology the discussion 
on the origin of species, Chapter XXV. 

The great fact of humanity comprising the order of being 
in Spiritual bodies, is not applicable as a basis for a theory 
that individual man will continue on earth forever in a condi- 
tion for materially utilizing the elements for uses. Doubt- 
less, however, and designedly, the Spiritual body has 
adaptation not only for recognition and continued acquaint- 
ance, as also the study of physical phenomena, and this for 
grand purposes. But this fills not the bill, for present 
solution. 

The Creator did not proceed in the grand evolution of 
matter and its manipulation or utilization by the forces of 
nature, and the physical laws (as is exemplified in our 
studies of Geology and Archaeology as supplemented by the 
wonderful phenomena of physiology), simply for observa- 
tions, — that is spectacular enjoyments. This is indeed sub- 
lime, but it comes not up to the full grandeur of the Divine 
purpose. A kind of subjective realization in nature, so to 
speak it, was the Divine intent. Nature was to be complete 
per se, that is in itself. 

Angels may look on and human Spirits in Spiritual bodies 
may practically instruct them in availment of their peculiar 
adaptation thus : and this to their exquisite joy. But this 



188 HUMAN DESTINY. 

comes still not up to what infinite intelligence and goodness 
had purposed. 

The evolution of matter in earth processors, that at length 
furnished soil for progressive organic life, may have still 
more stupendous forms of evolution in reserve. Who, but 
God himself could possess the archseotype of organic life as 
changed at every great geological epoch, when the life- types 
changed so fully? Will this order of procedure be changed 
at next epoch after the Quaternary, except in advanced 
orders of organic beings ? 

Does not Human Destiny have correlation with this 
cosmic proceeding? 

There is a sublime province here to be entered : and a kind 
Providence has afforded us the power for experience in the 
province of Logical Induction. 

The step between the age of the Molusca, Radiata and 
Crustacea, up to the age of the Vertebra in the Devonian is a 
great one. Then when the terrestrial condition was de- 
veloped, when consciousness was had by life orders, it doubt- 
less was an occasion for observing Angels to Shout for joy. 
A conscious Earth Empire! Physical senses of so high 
order, for exquisite enjoyment ! 

But where are the adjectives to be employed to express 
the stupendous step up from simple sentient life, to the In- 
tellectual, domain, as appears in the Humanity? How 
vastly below man is the beast, ape or gorilla ! Reason had 
eluded their grasp. The physical senses alone afforded 
their susceptibilities for enjoyments. This was great in- 



QUESTION OF SUCCESSIVE HUMANITY. 189 

deed, but where is the comparison with the empire of 
thought, reason, and moral consciousness! 

Now what is to be the succession to Humanity? The 
grasp of thought must be a mighty one to lay hold of this 
problem. See now! Man has ransacked this physical em- 
pire of earth being, and brought out solutions for every 
problem of earth's physical nature. By no means satisfied 
with surface inspection, he delves into the depths, and dis- 
covers the very entrails of our globe. Some are very pretty, 
gold, silver, diamonds, rubies, amethysts. Not yet content 
because analogies suggest that life may be inside the earth : 
and behold, it is found that Myriads, of being are experienc- 
ing happiness in the rocky depths! 

Still not satisfied : — and when satisfied ? Human genius, 
makes a bound outward from earth. The moon is a modest 
orb often withdrawing from observation, and is interesting 
for this ; but she returns and adorns herself in royal robes, 
not of atmosphere, but borrowed light, and becomes exceed- 
ingly attractive, Thence the Solar System : and the Siderial 
Systems, throughout the Universe of God. 

Such are the provinces that present Humanity occupies, 
here in the present estate, as realized in present ages. But 
the analogies of progress hitherto, together with sound 
analogies of logical induction, are very suggestive of Super- 
human Denizens on this globe. 

Such conjecture would correspond with the orders of 
Succession in advance of Humanity. 



CHAPTER XXVII. 

PRELUDE TO DEATH. 

A subsequent chapter on Death will afford a special 
discussion of its real import. In the present, it is only pur- 
posed to consider the ethical aspect. 

The inquiry is pertinent here, as to the justness of the 
dread of death that pervades all society. If there is no just 
reason for this, then it is certainly a boon to humanity to 
afford relief. 

The popular definitions of death are faulty, since that no 
recognition is made of the positive duplicature of sense that 
is needed. The word death covers not all that properly 
comes into a correct definition. It is true a general sense 
is pertinent, in so far as it implies cessation of normal life 
phenomena. But in the sense of complete extinction of life, 
there are two very distinctive elements: the physical or 
material, and the spiritual or ethical, as related to humanity. 

To bring the subject, now, into the most practical form, 
the very first notable incident of human life may be cited : 
especially as that incident has been fundamental in all ethical 
disquisitions. It is of infinite importance to know whether 
the "Curse" in Eden was pronounced upon man's physical 
life, or whether on his moral element, either simply or 
conjointly. 

The immediate incidences that followed Adam's act of 

190 



PRELUDE TO DEATH. 191 

disobedience, confounds the sense involved: and there is 
no relief except by the theory that the whole scene was an 
allegory. Allegories are not projected on definite terms, but 
hold to given themes in main sense. Thus Adam was 
charged with a dereliction that was predicated on an assump- 
tion of positively duplicate senses. The act as displayed 
was a physical one, that of eating fruit, but the culpability 
was distinctly of moral character, i. e. disobedience. The 
punishment that followed was alike of duplicate character : 
but presented physical results most obviously. The man 
had his employment changed from that of a floriculturist 
in a garden to that of a farmer in the field, and his suste- 
nance was to be earned by the "sweat of his brow." Further 
more the "curse" was entailed on the "ground" forever. 

Now these literal facts alone would prove this history 
to have been a veritable allegory, the object of which was a 
declaration of principles of truth. 

The polemics of ethics have formulated a stupendous 
system of doctrine that pervaded all history; and entailed 
an intolerable burden on humanity. It is to ameliorate this 
in so far as practicable by such means, that this chapter is 
projected into this book on Human Destiny. 

But, is there not a very significant and majestic expres- 
sion of Deity in this allegory? Would the Almighty have 
condescended to give a garden social, as an act of record? 
There come into this incipient history of humanity such 
characteristics of detail as can but be judged rationally, as 
a performance spectacular, to worlds and Universes ! 

Incidentally, there came into our Bible the advertance to 



192 HUMAN DESTINY. 

other worlds, and other intelligences, that are immensely 
suggestive. The conditions of estates, endowments and 
prerogatives of agencies of other provinces of the Grand 
Universe are more than hinted of! 

What, now, if the Infinite Creator had projected, even 
here on this globe a theater of action, and with a popula- 
tion of such stupendous order as Humanity evinces; the 
profoundest of all questions, that of possible abstract virtue 
of dependent free agencies ! This would be a more honor- 
able conception of the purpose of an Alwise Creator, than 
that of the common Theology of Christendom! It is 
proven by the facts of Science that Human Intelligence is 
a real complement to the Order of Nature! Geology, As- 
tronomy, Chemistry, Philosophy, and all Science prove that 
the Human Intellect is the real complement to the stupen- 
dous acts of the Creator as evinced in the Universe ! Human 
genius is invincible and can trace the footsteps of the 
Creator in Infinite Provinces! 

Just now the real import of the present line of inquiry 
comes into this discussion. It proposes the query whether 
God has not necessitated a translation of humanity in con- 
sideration of the Sublime prerogatives that are vouchsafed 
to us! In Man two Universes meet, the Spiritual and the 
Material. The former is of boundless prerogatives: the 
latter contemplates the deployment of man's spiritual 
powers in the physical realms ! 

Now how can the behests of such purpose be realized 
except by the means of a Translation t We call this trans- 
lation Death I 



CHAPTER XXVIII. 

DEATH. 

The subject of Death brings into this discussion the pro- 
foundest factor of Nature that can be conceived of. Terri- 
ble as are the thoughts thus suggested, there is really no 
ground for distress. The same Beneficent Creator that did 
place into the reach of Humanity an endless variety of joys, 
has also vouchsafed to us the means of reaching yet greater 
Blessedness. This is by a translation, which we call death, 
but is really the exchange of the conditioned life to that 
which is so largely unconditioned. 

We realize in our experience here the vast difference 
between the facility of movement, as evinced between our 
bodily powers and our thought progress. We move about 
with the body in a very measured way: but our thoughts 
roam over the extent of earth, sea and sky in a moment. 
Such is our conditioned state here. But when we put on 
the unconditioned estate so largely as to participate in the 
Attributes of God, and pervade the celestial worlds and all 
things, our prerogatives will be most sublimely increased! 

Other chapters in this book suggest, and really prove 
what infinite wonders we are destined to realize in the 
economy of God : and here only it is proper to take account 
of the Order of the Divine plan for Humanity in our earth 
appointments. Our life scenes are measureless in possibility. 
13 193 



194 HUMAN DESTINY. 

But what the article of death will secure to us is incompre- 
hensible : and our kind Heavenly Father reserved that event 
for personal experience : no factors in present life are suffi- 
cient even for thought conception. 

To take in at death, after having passed through only 
limited realities, all only measurable by a short life's experi- 
ence with developments of only such powers practically as 
can address our finite, and so greatly conditioned, avail- 
ments : and then as by a simple leap pass over to the uncondi- 
tioned estate, and meet with objects first of such dazzling 
effulgence as only the limited earth experience can give a 
faint conception of : then as the successive possibilities open 
out into the infinite arena, which has ever challenged the 
profoundest intellects of earth life is too awfully sublime 
for present thought. All attempts of the inspired teachers to 
bring into human scope the marvels of Heaven have ever 
failed. St. Paul made an attempt at description, and this 
after he had experienced the glory by trance, did yet fail, 
and could only group his ideas, exclaiming that eye hath 
not seen; ear heard or ever a thought conceived what God 
has in reserve for us. Death alone can open the scope of 
Blessedness that awaits our entrance! 

To the living observer the death scene often appears dis- 
tressing. This is because the structures of the physical 
body are not under control of the mind. The whole con- 
sciousness is monopolized by the Spiritual perceptions. But 
expressions of superlative delight often transport the under- 
standing of those in presence. 



DEATH. 195 

Consciousness in Death. — The many professional op- 
portunities for judging the experience of others in the article 
of death go to prove that the physical sensibilities are by 
nature prepared for the event of death, and that unconscious- 
ness of pain precedes death, ofttimes long before dying: 
and generally during the last, of the event. 

As the experience of pain is purposed for life's protec- 
tion : no necessity exists when life is passing out. Thus it 
appears in all intelligent observation. Optimism thus finds 
ready corroboration. 

As the physical sensibilities abate in all that concerns 
necessity of life energies, the spiritual emotions gain ascen- 
dency ; and often entirely control consciousness to the com- 
fort of the dying subject. 

Death in the Economy of Nature. — All intelligent 
observation proves that death is a grand factor in the living 
economy. Displacement is a necessity for multiplication of 
life opportunities. This comes from the fact that life oppor- 
tunities are conditioned. 

There is no question but that occupancy is conditioned: 
and since life is a boon to its subjects, it comes as an expres- 
sion of the boundless goodness of God that life opportuni- 
ties are ever afforded in full measure of nature's adequacy. 

Organic life is absolutely conditioned on the state of sus- 
ceptible power of fertilization. This explains why so great 
extent of time elapsed in replenishment of the earth after 
its recovery from the dominion of the sea. Countless ages 



196 HUMAN DESTINY. 

elapsed before the higher types of living beings came into 
existence on the earth. The seas had been well supplied 
with living beings : and it is very interesting to discover that 
the denizens of the waters possessed the materials that 
afford the means of a subsistence of plant life most readily. 
Thus all of the three divisions of life beings in the seas, 
the molusca, articulata, and radiata possessed clothing and 
protection by structures almost exclusively of lime material : 
and that over 30,000 feet of sea deposits in the Palaeozoric 
formations were made of lime compositions which are the 
grand source of vegetable sustenance. The vegetables in 
turn sustain animal life. But displacement by death is never- 
theless, the method for multiplication of species and indi- 
viduals. Thus death is the grand factor for extension for 
life opportunities. 

If all individuals did not have a full complement for com- 
pleteness: then after all this displacement would not be a 
blessing. But biological studies prove that the life terms 
afford full complements for enjoyment. 

Thus, in the chapter on Biology is found the proof that 
in the economy of life the displacement and replacement 
system of nature, Infinite wisdom is displayed. What a 
marvelous sum of life enjoyment is proved by the myriads 
on myraids of life entities in the microscopic realms, of 
objects of complete life prerogatives coming into life oppor- 
tunities by God's plan of happiness, every short cycle of 
lifetime! An elephant, in one life, does indeed afford to 
the sum of fertilizing material an amount equal to that 
of a thousand millions of infusoria; but we can but sup- 



DEATH. 197 

pose that each life entity of the myraid individuals has a full 
modicum of enjoyment! How amazingly this tells for the 
blessedness of the provisions of creative Wisdom ! 

In all this reflection it should be borne in mind that the 
fertilizing material in the soil can be supplied only by the 
life processes, and that removals of the living principle by 
death is the absolute necessity. In this consideration it is 
to be borne in mind that in insect life, and that of all food 
animals the susceptibility of pain is extremely insignificant, 
so the displacement order of life occasions little suffering. 
The absence of pain susceptibility is explained by the absence 
of need for defense, in the low orders of life. 

A practical reflection is now in place as to the meager 
chanches for Ufe multiplications with human beings but for 
the beneficent economy of death in the lowest orders of life : 
vegetables alike requiring the nitrogen and oxygen freed by 
animal beings. A most grand reciprocity for the preroga- 
tive of life is thus afforded by the availment of the displace- 
ment and replacement economy of life. 

Economical Object. — The boon of life alone is not the 
highest object of its gift. Uses and purposes are in God's 
plan, especially in the Human Economy. Man lives not for 
himself alone. The lofty purposes of the Creator, in pro- 
jecting Humanity, in the correlations with beings of other 
Worlds and Empires, are of Infinite Significance! The 
Angelic Hosts are not complete without Humanity, so the 
Scriptures teach. 

Humanity that is in correlation with the boundless entities 



198 HUMAN DESTINY. 

of matter, organic and inorganic, guarantees in virtue of the 
vast availments of endowments and capabilities of an ac- 
quaintance with the laws of matter, will by the persistency 
of memory bring by translation (death) into Heavenly 
Ranks boundless elements of knowledge which simply spirit- 
ual beings, — that is such as never had been in conjunction 
organically with the laws of Physical Nature, such avail- 
ments for many of the Heavenly Hosts as will be of infinite 
appreciation. Translations, by death of human beings, and 
the rmmense immigration to celestial society will afford 
mutual blessedness. 

What is the aspect as presented by human accessions 
to the countless millions of celestial populations! 

What are the wonders that will be unfolded in histories 
of Human exploits! 

What did the Herschels, Newtons and the thousands of 
philosophers, migrated by availment of death translation, to 
the boundless fields of explorations, add to the delights of 
the denizens of the millions of other worlds ! and is not God 
glorified by such accessions ? 

Such are some of the perquisites garnered by death in our 
world. The boundless expanse of the Universe of God will 
thus then open to the departed from this life. Before death 
this indescribable heaven is indeed open to us, and many 
enjoy some foretastes but the body limits the perceptive 
powers, and we have to wait till death relieves us from the 
encumbrance. 



CHAPTER XXIX. 

RESURRECTION. 

When man has learned all that is possible in this present 
life, by avails of an angel nature in most intimate and pecu- 
liar union with a human physical body, he is translated into 
a Spiritual body : so that the terrestrial becomes a celestial 
body. This our highest destiny is in the next estate : and a 
translation is necessary to reach it. This is the Resurrec- 
tion in its formal character. 

The common opinion, as is stated, is that the resurrection 
is a simultaneous event, in which all rise together at some 
distant period. This belief was common among the early 
Christians, and is still so held by a large part of believers. 
Some passages of Scripture seem to present this assumption 
very clearly : and the disciples of Christ believed this, — the 
simultaneous resurrection. But this had an immediate asso- 
ciation with another great event as believed, and that was 
the end of the world, which they believed was the destruc- 
tion of the earth by fire ! This belief was mostly founded on 
the statements of their Master as recorded by the evangel- 
ists, first in the twenty-fifth chapter of Matthew where 
Jesus in that discourse spoke of the end of the Jewish dis- 
pensation, called the "world! 9 

The language then spoken was very figurative and poetic, 
like that of the prophets in the old dispensation. Jesus dis- 

199 



200 HUMAN DESTINY. 

coursed in this form of speech, and we all know how graphic 
it is. 

The occurrence of the amazing events that were to take 
place speedily were denominated the "Coming of Christ" 
or "Second Coming/' Throughout the Scripture accounts 
of occurrences of great events, — political or physical, — these 
were called the "Coming of the Lord." 

The entire discourse of Jesus on the occasion of the de- 
struction of Jerusalem abounded in most astounding utter- 
ances, and graphic words. But the events justified. The 
great proceeding of the closing of the old Jewish Dispensa- 
tion or "Law," that had for over 1500 years been the rule 
of life for the most notable nation in history, and which had 
given forms of law to most nations ; and the bringing in of 
the New Dispensation, Christianity, justified the words in 
this discourse. The historical Evangelists all alike afford the 
marvelous statements of their Master, as given in twenty- 
fourth and twenty-fifth chapters of Matthew. 

The occurrence of the resurrection of the dead, was em- 
phatically coupled with that of the "end of the world" as 
this was called: and it was understood by the disciples to 
come to pass speedily, and in the then existing generation, 
as also in the lifetime of some who were then present. St. 
Mark is very specific in his record : he cites the words of 
Jesus thus : "Some of them that stand here shall not taste 
of death till they shall see the Kingdom of God come with 
power/' In these words Jesus alludes to the prophecy of 
Joel that cites to the day of pentecost, which preceded the 
destruction of Jerusalem, and really gave some of the start- 



RESURRECTION. 201 

ling wonders Jesus predicted as the signs 0/ the end of the 
world. Joel's prophecy was as follows: "I will pour out 
my spirit upon all flesh : and your sons and your daughters 
shall prophesy : your old men shall dream dreams : your 
young men shall see visions: and also upon the servants, 
and upon the handmaids, in those days will I pour out my 
spirit : and I will shew wonders in the heavens and the earth, 
blood and fire, and pillars of smoke, the sun shall be turned 
into darkness, and the moon into blood, before the great and 
terrible day of the Lord come." This is the graphic word- 
ing that Jesus did employ, in part, in describing the scenes 
of the destruction of Jerusalem. It is profoundly interest- 
ing to compare the statements of Jesus with the events that 
preceded and transpired on that memorable occasion. He 
begins by saying: "This gospel of the kingdom shall be 
preached in all the world for a witness unto all nations, and 
then shall the end come." — This "preaching" was done by 
Peter at pentecost, when representatives from all parts of 
the world then known were present : — "Medes," "Elamites," 
"dwellers of Mesopotamia," "Judea," "Cappadocia," "Pont- 
us," "Asia," "Phrygia," "Paraphilia," "Egypt," "and 
Strangers from Rome," — "Jews and Proselytes," "Cretes," 
and "Arabians." This prelude having been given, Jesus 
proceeded with his portentious utterances thus : "When ye, 
therefore, shall see the abomination of desolation [the 
Roman army] spoken of by Daniel the prophet [See Dan. 
xi '.26-27] standing in the holy place, (whoso readeth let him 
understand) then let them which be in Judea flee to the 
mountains : let him which is on the housetop not come down 



202 HUMAN DESTINY. 

to take anything out of his house : neither let him which is 
'in the field turn back to take his clothes," . . . "for then 
shall be great tribulation, such as was not since the begin- 
ning of the world, to this time, no, nor ever shall be." . . . 
"Immediately after the tribulations of those days shall the 
sun be darkened, and the moon shall not give her light, and 
the stars shall fall from heaven and the powers of the 
heavens shall be shaken. And then shall appear the sign 
of the Son of Man in heaven : and then shall all the tribes 
of the earth mourn, and they shall see the Son of Man 
coming in the clouds of heaven with power and great glory : 
and he shall send his angels with a great sound of a trumpet, 
and they shall gather together his elect from the four winds, 
from one end of heaven to the other." 

Now the literal proceedings during the campaign of the 
Romans under Florus, Vespasian and Titus taken together 
with the physical events of the war, correspond in most 
absolute facts of the predictions of Jesus. Thus the sun 
being darkened is the deposing of the high Priest ; the moon 
not giving her light, or being turned to blood as is stated 
also, is the secular Priesthood which now for the first time 
in history went to war were slaughtered in the outer court 
of the temple, whose blood according to Josephus rose to 
above their sandals. The stars were the government officials 
that were all deposed by the military. The powers of 
heaven were the government that was shaken and destroyed. 

It is now in place to note the fulfillments of the predictions 
of Jesus as to what should occur at the "end of the world," 
and thus to prove that the overthrow of the Jewish economy 



RESURRECTION. 203 

and the destruction of Jerusalem answered to every particu- 
lar. First, "wars and rumors of wars." Before the seige 
of Jerusalem all the cities of Palestine had been captured 
by Vespasian. — "Nation shall rise against nation and king- 
dom against kingdom" Just such antagonisms did occur 
between the Jews and Syrians and between the Jews and 
the Romans. The Kingdoms in Arabia, Egypt and Syria; 
and the Provinces of Gallilee, Samaria, and Judea were in 
almost continuous conflict. — "Pestilence and Famine" A 
famine and pestilence existed in Jerusalem in the reign of 
Claudius, of great severity: and history gives accounts of 
others — "Earthquakes in divers places;" this portend was 
very significantly manifest before the destruction of Jerusa- 
lem, for there were indeed earthquakes in divers places, as 
in Crete, Smyrna, Miletus, Clio, Samos, Laodicea and at 
Rome. — "Signs and wonders" St. Luke adds to the account 
of Matthew as follows : "Fearful sights and great signs from 
heaven." These predictions were most signally fulfilled in 
the heaven (the Jewish state) and in the very temple. 
Josephus states of these the following wonderful events; 
and no one could believe that Josephus referred to the words 
of Christ. "A star hung over the city like a sword : and a 
comet continued a whole year: at a feast of unleavened 
bread at ninth hour of the night a great light shone all about 
the altar and the temple, and this continued for half an hour : 
at the same feast a cow, led to sacrifice, brought forth a 
lamb, in the midst of the temple." "The eastern gate of the 
temple, which was of solid brass, and very heavy ; and could 
hardly be shut by twelve men, and was fastened by strong 



204 HUMAN DESTINY. 

bars and bolts, was seen to open of its own accord." "Be- 
fore sun setting there was seen all over the country chariots 
and armies righting in the clouds and besieging cities." "At 
the feast of pentecost when the priests were going into the 
inner temple by night to attend to their service they heard, 
first a motion and noise, and a voice as of a multitude saying, 
Let us depart hence." "One Jesus, a country fellow, 
four years before the war began, and when the city was in 
peace and plenty, came to the feast of tabernacles, and ran 
crying, up and down the streets, day and night, — A voice 

FROM THE EAST ! A VOICE FROM THE WEST ! A VOICE FROM 
THE FOUR WINDS ! A VOICE AGAINST JERUSALEM AND THE 
TEMPLE! A VOICE AGAINST BRIDE-GROOMS AND BRIDES AND 
A VOICE AGAINST THE PEOPLE !" 

Josephus adds that, "though the migistrates endeavored, 
by stripes and torture to restrain him, yet he still cried with 
a mournful voice: Woe, woe to the city, and to The 
people, and To THE temple ; and he added : Woe, Woe to 
myself, and a stone from some sling or engine struck him 
dead on the spot. 

Besides this statement of the Jewish historian, Tacitus the 
Roman historian gives full corroboration of these events. 

But what fixes these events with the destruction of Jerusa- 
lem even more clearly than the fulfillment of the predictions 
of signs, is the fact as stated by St. Luke, that Jesus states 
that it so relates, as appears in these words: "And when 
ye shall see Jerusalem compassed with armies, then know 
that the desolation thereof is nigh. Then let them which 
are in Judea flee to the mountains, and let them which are in 



RESURRECTION. 205 

the midst of it depart out : and let not them that are in the 
country enter thereinto," that is into Jerusalem. 

Jesus fixes the connection of all these events in specific 
language in the following words : "Immediately after the 
tribulation of those days, shall the sun be darkened and the 
moon shall not give her light and the stars shall fall from 
heaven, and the powers of the heavens shall be shaken ; and 
then shall appear the sign of the Son of Man in heaven, and 
then shall the tribes of the earth mourn, and they shall see 
the Son of Man coming in the clouds of heaven with power 
and great glory. And he shall send his angels with a great 
sound of a trumpet and they shall gather his elect from the 
four winds, from one end of the heaven to the other." 
"Verily I say unto you this generation shall not pass till all 
these things be fulfilled." 

This prediction was signally fulfilled, for John, and some 
of the Rabbins of the time, namely Rab. Simeon, who per- 
ished in the battle ; Rab. Jochanan ben Zaccai : Rab. Zadoc : 
and Rab. Ismael, as history proves. The temple was burnt, 
August 10, A. D. 70, and the prediction had been made 
thirty-one years before. 

The angels that gathered the elect, whether Jews or Gen- 
tiles, were the faithful Christians who assisted the refugees 
that hastened from the beseiged city, doomed to destruction, 
and the marvelous spread of Christianity after this direful 
event is full proof of the fact. 

The emphasis which Jesus placed on these predictions is 
very positive, as he said, in immediate connection with his 
statement that all will occur in the lifetime of some present : 



206 , HUMAN DESTINY. 

"Heaven and earth shall pass away but my words shall not 
pass away." No stronger emphasis has ever been made. 
And he directed his disciples to watch, for they knew not 
the hour of the occurrence. They were to watch the signs, 
as they would appear. 

A common holding is that at least some of these predic- 
tions relate to an end of the earth's existence, and the 
winding up of all human affairs as judged by the boldness 
of some of the expressions, as also on other scripture pas- 
sages ; and it is quite apparent that some of the wordings, if 
they were now originally uttered, could hardly be otherwise 
understood. But many of the ablest thinkers believe other- 
wise. 

The morality of the question : that is its bearing on virtue 
and good works is not affected by either beliefs, and hence it 
is well that controversies be avoided. 

A general resurrection of the dead would certainly be 
consistent with the end of the earth's existence, were such 
to take place: and if the scriptures did definitely teach this 
fact, we should receive it, however discordant it may seem 
with the facts of science ; especially since the physical sciences 
are not so comprehensive as to admit of definite conceptions 
of the destiny of our globe, in the infinite future. 

Jesus did indeed utter the words: "heaven and earth shall 
pass away." But it can hardly be regarded other than a 
proverbial expression for metaphorical service. The author 
of the words presumably did not have in his mind the 
didactic object of declaring a principle in physical science. 
Were this so, and were the word heaven defined in meaning 



RESURRECTION. 207 

in the case to be the final abode of the righteous then, cer- 
tainly, the matter would involve more than the premises 
do warrant. 

Withal, the question occurs as to what the meaning of 
the word "resurrection" is as to its formula. A great body 
of Christian theorists still believe that the resuscitation of 
our identical physical bodies left behind at death are to be re- 
occupied by the soul : and the suggestion that the same ele- 
ments of matter that are left by one body having been also 
constituents of others, bothers them not. Their reasons 
have nothing in common with questions of science when old 
traditions are in conflict. They believe that the Scriptures 
teach so, and that is enough for them. Well it is a precious 
matter that our notions on this point are not essential to 
our high future destiny since that our Beneficent Creator has 
done and appointed all things well, and therefore our future 
estate of personal existence is entirely safe if we are honest 
to our convictions. 

But, as stated before, the blessed truth of a resurrection 
is above all estimation, transcending all other considerations : 
and that no one can reasonably doubt as to a spiritual regen- 
eration in the economy of human salvation, this is a most 
satisfactory conclusion. 

The resurrection from spiritual death is the universal 
recognition of the scriptures as to the object of the Gracious 
Redeemer in his mission to this world: and this is the sure 
foundation of a Saving faith. The terms Regeneration and 
Resurrection are not far apart, either in etymological defini- 
tion or in Christian experience. Those who put the space 



208 HUMAN DESTINY. 

between physical death, and a resurrection at the undeter- 
mined end of this material world, have a faith too prolonged 
for a warm heart. A resurrection at death in a spiritual 
body will meet St. Paul's doctrine of the character of the 
scriptural resurrection and is not only most philosophical, 
but meets with no sacred contradiction. 

When at death the soul parts with this gross body it 
formulates a new spiritual body by virtue of its union with 
Christ who is the "Resurrection and the life" He also is 
our exemplar in this proceeding, and his resurrection is the 
proof of ours. He waited not for a distant experience : the 
enjoyment of bodily life is too precious to allow a sleep that 
is like to an eternal sleep. 

If the proclaimers of the doctrine of the ending of this 
physical world did not suspend the resurrection, and condi- 
tion it on this ending, the case would be very different. But 
as they have it, how would it be if the hypothesis of the 
destruction of this globe were a mistaken one ? What would 
our poor souls do in such case? Would they go to Sheol 
and give company to the dead Jews ? or would they go naked 
forever in heaven? or would they verify the Buddhist doc- 
trine — going into other animals? Surely none of This. 

The thought of a resurrection in a Spiritual body is a most 
sublime one : and furnishes more satisfaction than any other 
truth in the entire scope of theology. But the other theory 
of a reunion with the old body, whose elements had passed 
also through so many other bodies, not only of human 
beings, but those of lower orders, is not a very cheering one. 



RESURRECTION. 209 

Theorists talk of the functions of Omnipotence, and argue 
that God can change the elements of our corruptible bodies 
into Spiritual bodies. Well, this is a vain human specula- 
tion. God is indeed an Omnipotent Being. But does not 
divest himself of the proceedings of his own laws. The 
proceedings of his laws in material things is not known 
ever to change one primary element into another, and espe- 
cially not a physical one into a spiritual. The old formula of 
the human creation according to Genesis was to make the 
body literally out of clay and then breathe into it the spirit. 
It seems rational now that when the Creator will remake 
man, he will take the spirit first next time, and then add the 
body, which represents a reverse order of Creation, and a 
very beautiful one. The elements of the spiritual body are 
most presumably such as light, ether, electricity and caloric. 
If light, heat and electricity are identical, then no matter ; for 
the formula is only a suggestion as to the certainty of the 
more sublimated character of the Spiritual body. The 
human soul needs a body to fill out its high destiny. With- 
out a body the functions adequate to a cultured soul would 
be wanting. But a material body would not answer, 
as it would too greatly condition the soul; just as 
our present bodies do! Our bodies now are conditioned, 
on time and space, and subject to the laws of gravitation 
and other physical laws which our Beneficent Creator pur- 
poses to deliver us from. Our entire being in the resurrec- 
tion state in heaven will have functions similar to those of 
our minds here. The physical laws do not obstruct the pro- 
14 



210 HUMAN DESTINY. 

ceedings of our thoughts. These serve the behests of our 
wills now and are a fair index to our activities in the next 
estate. 

The old Jewish system of eschatology required a general 
future resurrection because it recognized all spirits of the 
departed to be reposing in Sheol, the "under world" where 
they sleep, or are held by the bonds of death, until the future 
Messiah should come to release them, as they supposed, and 
would reestablish them in a new kingdom. But the Chris- 
tian religion that has no Sheol, requires no postponed occa- 
sion for a future simultaneous resurrection : and Christ who 
is our resurrection and life, as he himself declared, died, 
arose and ascended to heaven, and has sent his Spirit to 
"quicken" our Spirits, and prepare them for the advanced 
functions in a Spiritual body. This proceeding is in accord 
with his statement to the repentant dying thief on the cross. 

Christ did, indeed, resuscitate his old physical body. But 
the proceeding was a miracle necessary to prove to finite 
minds his absolute Messiahship and to demonstrate the 
resurrection power — this was it. Without such a miracle 
there would have been no sure foundation for faith in an 
after life. By this act he indeed, "brought life and immor- 
tality to light." It was darkness before. 

The doctrine of an individual resurrection relieves many 
obscure places of Scripture readings, and the trouble of the 
Sadducees is disposed of. While also many more passages 
have a new effulgence afforded to them, such as follows: 
"If ye be risen with Christ set your affections on things 
above and not on things earthly/' — "Hath quickened us 



RESURRECTION. 211 

together with Christ and raised us up together to sit down 
together in heavenly places." — " Verily I say unto you that 
the hour is come, and now is, that the dead shall hear his 
voice and live." Here in this passage the present tense — 
"is come and now is" put into a couplet or duplicate, is very 
emphatic. 

The passage often quoted to prove a future general resur- 
rection is: "thou shalt be recompensed in the resurrection 
of the just," thus putting the compensation to the future as 
is supposed, can be easily accommodated to the present 
resurrection, by placing the words experience of the before 
the word resurrection in the sentence, and this is what is 
implied. This sentence has its application to the condition 
of the unregenerate. The occasion of its utterance in Luke 
xiv:i4, proves this: for Jesus addressed it to the caviling 
Jews. 

Other passages still stronger suggestive of a future simul- 
taneous resurrection are to be found, as the following : "For 
we shall all appear before the judgment seat of Christ," etc. 
In this case a correlative passage is in place, as in John xii : 
47, "If any man hear my words and believeth not, I judge 
him not : for I came not to judge the world but to save the 
world." "He that rejecteth me and receiveth not my words, 
hath one that judgeth him : the words that I have spoken, the 
same shall judge him in the last day." The last day in this 
sense is the day of death, although it is usually supposed to 
be the last day of this "poor expiring earth." But what if 
that should never occur? What if the physical world will 
not be literally destroyed? 



212 HUMAN- DESTINY. 

The sense generally put on the passage: "all that are in 
their graves shall hear his voice," is also supposed to refer to 
a period long after death : but it is simply a parallel of the 
"hearing" by the "dry bones," in Ezekiel's vision : yet even 
that was not a hearing by dead bodies, but the hearing by the 
tribes of Israel. — It is those "dead in sin and trespasses" 
that hear the voice of the preached gospel and reform. We 
must ever consider the nature of the subject when figures 
are used in references. Such words as by St. Jude : "twice 
dead plucked up by the roots," cannot be taken in literal 
sense. The allusion by Jude was to certain wicked people 
that "crept unawares" into the church, and did serious mis- 
chief. The graphic words of St. Jude concerning the angels 
that kept not their first estate but left their own habitation, 
and were "reserved in everlasting chains under darkness 
unto the judgment of the great day." 

These words and those of Jesus recorded in gospels con- 
cerning a general judgment are strong expressions, and carry 
almost irresistible force in the direction of literal facts. The 
words in Matthew, xxv :3i-32 : "When the Son of Man shall 
come in his glory, and all the holy angels with him, then 
shall he sit upon his throne of glory : and before him shall 
be gathered all the nations ; and he shall separate them one 
from another, as a shepherd divideth his sheep from the 
goats." 

In this passage the "Son of Man" is cited as the judge, 
and yet Jesus did state as before noted, that he judges no 
man, but his "words" do judge. The personality is also 
changed from the "Son of Man" to that of "King," acting 



RESURRECTION. 213 

as the judge. Yet after all it unquestionably appears like as 
that a specific day of judgment is set, and a general resurrec- 
tion should occur : and if it is not an allegory the point must 
be conceded. But there are allegorical passages in scripture 
just as specific in character as this that cannot be taken in 
any other sense than as such. The "kingdom of heaven" "as 
a treasure hid in a field :" "axe laid at the root of a tree," the 
"marriage supper," etc. All such are similitudes, and mean 
something else. A judgment seat is not an unapt illustration 
for the sequences that follow and special antecedents, like 
as to the words of Jesus judging the moral character of one 
departing from this life. The teachings of the Master are 
the rules of human life, and all will be determined thereby, 
this is what is meant by the "words" judging. 

All may appear at a judgment seat without all appearing 
at once. Each one may appear at death, and so "all appear." 
Everyone will certainly see the end of the world; that is 
the world will have its end with him : so all will come into 
the resurrection, but all may not come at the self-same time. 
So each one at his time will participate in the resurrection. 

Whatever the real eschatological facts may be there is 
certainly no ground for a contention, and as all are subjects 
for the event, all should harmonize in kindly fellowship on 
the way. We should all allow our fellows to hold their 
honest convictions; and not endeavor to disturb their faith 
in the verities of the Divine Scriptures; especially should we 
be free from endeavors to coerce belief on points where the 
Scripture teachings are not clear to popular understanding. 
In such cases we should ever compare passages obscure, 



214 HUMAN DESTINY. 

with others more clear on same points, and which will afford 
the proper meanings. 

Perhaps no New Testament scripture term is more cer- 
tainly misunderstood by the great mass of people than this : 
and it is remarkable that entire systems of theological belief 
are founded on the special understandings had of the term 
resurrection. But this is not entirely caused by the disposi- 
tion of fanaticism. The language in Galilee where Jesus 
and his followers were mostly residing was a mixture of 
language, Syriac, Judiac, Samaritan and Roman, and para- 
bles, symbols, and signs were very necessary for the under- 
standing of each other among these mixed tribes and peo- 
ples. Jesus spoke figuratively habitually. Indeed there were 
occasions when parables alone were employed: and one of 
his reporters stated that "without a parable spake he not 
unto them." Some of his disciples got tired of this habit 
and requested their Master to speak in plain language. Jesus 
replied that he had a special purpose in the use of parables, 
and debates have followed ever since, not only concerning 
meanings of some of the parables, so even he himself found 
it necessary at times to explain his own parables. Several 
of these instances are on record. 

Now, therefore, it is not strange that at this distant day, 
and when languages in popular use are so very explicit and 
when almost every single idea has a word to represent it, 
that there should be mistakes concerning the meanings of 
words that stood at that early day for half a dozen or more 
meanings. We must now be charitable and exercise patience 



RESURRECTION. 215 

with our fellows when they hold shades of opinions differing 
from ours. 

We must not blame the "Adventists"and Resurrectionists 
and others holding peculiar views, and such understandings 
as seem really extravagant to us. 

The term "Resurrection" had two specific meanings in 
the time that Jesus was teaching in Galilee and at Jerusa- 
lem. Even his most intimate acquaintances misunderstood 
their Master in the use of the word resurrection, as is in- 
stanced in the controversy with Martha. The two most 
common meanings were, the one a literal one; the other a 
spiritual one. The one was a return to life of dead bodies, 
the other conversion or regeneration: i. e. being "born again" 
as Jesus stated it: and this one fact should never be lost 
sight of in the use of the word resurrection. 

It is really amazing to us now, to note the extremes of 
meanings there were at the time of the advent of Christianity 
and that of the later prophets. The "dry bones" of Ezekiel's 
resurrection present a notable instance. The prophecy 
simply meant that the Israelites should again be restored to 
an independent government : and to us the illustration is 
much more obscure than the thing implied. 

Just so it is now with us in the matter of the parables of 
Jesus, for they seem more obscure than the things intended 
to be inculcated. To be "resurrected" when a change of dis- 
position only is implied : or even one's belief is changed, is a 
case in point again. Jesus stated to Martha : "I am the resur- 
rection and the life : he that believeth in me, though he were 



216 HUMAN DESTINY. 

dead yet shall he live : and whosoever liveth and believeth in 
me shall never die." 

Now right here is just the place to endeavor to get the 
meaning of Jesus concerning the resurrection as he held it 
and taught it. The words "whosoever liveth and believeth 
on me shall never die" cannot mean that he shall never ex- 
perience natural death, because Lazareth did die again natu- 
rally. Nor are the best Christians exempted from natural 
death. 

What Jesus meant by his being t( the resurrection" was 
that he embodied the resurrection power, namely the Divine 
Spirit of life — the "Holy Ghost." He, in divers places, 
proved his power to personify the "Father" "Son" and 
"Holy Ghost." 

The phenomenal experience of the resurrection as implied, 
or stated to Martha, is the influence of the Divine Spirit in 
occasioning our conviction, sorrow, and repentance of sin, 
(which in this sense is death) and experiencing the pardon- 
ing love of Christ, which is "the resurrection and the life," 
as he stated it. How very plain this is, if only we do not 
seek for difficulties. 

So then the resurrection is the regeneration experienced in 
the spirit of the believer, by the influx of the Divine Spirit. 

But, now, as to the other meaning as held concerning the 
resurrection of the body, this is to be considered also in the 
same common sense light. We must not seek for a difficulty. 
It is best now first to take the historical view of the matter 
as occurs in the eleventh chapter of John. The points in this 
chapter that are of special import are : first, what is stated in 



RESURRECTION. 217 

verse four: "This sickness is not unto death, but for the 
glory of God, that the Son of God might be glorified 
thereby." A miracle was intended. The miracle was not 
in the act but in the prescience of Jesus who was conscious 
of the real pathological state of Lazarus, that his case was 
not a fatal one, but would result only in a case of suspended 
animation. 

The second point we have is found in the eleventh verse : 
"Our friend Lazarus sleepeth: but I go that I may awake 
him out of sleep." Here Jesus states the real pathological 
condition of Lazarus. He was in a state of suspended ani- 
mation ; which the disciples did not understand, and so Jesus 
had to explain more. 

The third point of importance is the apostle's own account 
of the case, as is found in verse thirteenth : "Howbeit 
Jesus spake of his death: but they thought that he had 
spoken of taking rest in sleep." 

Now we come to the most special point (the fourth) 
which is found in verse fourteenth : "Then said Jesus unto 
them plainly, Lazarus is dead." This statement was then 
necessary to the understanding of the disciples for they had 
after their Master's first statement believed that Jesus meant 
that Lazarus was really only sleeping naturally. So he 
had to give the only practical sense of the case possible, 
when he stated that he was dead. Jesus was now willing that 
all should regard Lazarus as really dead. 

Then again, there comes another important point (the 
fifth) found in verse fifteenth: "And I am glad for your 
sakes that I was not there, to the intent ye may believe; 



218 HUMAN DESTINY. 

nevertheless let us go unto him. Here Jesus had reference 
to the method by which he intended to affect their belief. 
The miracle was now intact. 

In verse seventeenth is the record of the event that then 
took place: "Then when Jesus came, he found that he had 
lain in the grave four days already." Here then is the point 
of the greatest import (the sixth) . It is unquestionable but 
that Jesus knew all about the case. His prescience took in 
all the facts; and we only have the description of it as St. 
John the writer gave the matter. Jesus knew that the body 
of Lazarus was only still in the state of suspended animation. 
But Martha gave the view of the case as was that of all 
others present at the scene. It was that the death was real, 
and Martha in stating as occurs in verse thirty-nine : "Lord 
by this time: he stinketh for he hath been dead four days." 

The state of suspended animation does not leave the body 
in a condition of disintegration. It is, indeed, difficult for 
persons of limited observations to understand the real patho- 
logical status of such a case. But instances, though rare, 
they yet occur when the real facts in such state of suspended 
animation can be ascertained. The writer of this, in his 
earlier Ministerial labors (60 years ago), witnessed a case 
occurring while he was preaching, when a young lady "fell 
in a trance," and while in that state was carried home, a 
distance of over a mile, and was laid upon a couch, where 
she remained five days with every appearance of death. The 
body was cold ; the eyes rigid and dry : there was no respira- 
tion or pulse: and the skin began, after a time to become 
of a dark brown appearance. Tests were made by profes- 



RESURRECTION. 219 

sional men, and the case was pronounced death. Arrange- 
ments for burial were made, but the writer who was daily in 
attendance, forbid the burial. Not a single sign of life ap- 
peared in any way. But after five days of this continuance ; 
the body became slightly warm, and some other obscure 
signs of reanimation appeared, which gradually became more 
and more observable, when in the course of half a day 
evident signs of life appeared. At length slight pulsation 
was observed and breathing ensued. In course of a full day 
the limbs had become capable of being moved and full re- 
covery took place. The young lady lived years thereafter. 
But never would afford the least statement of her feelings 
or state of mind during the trance. It was believed she was 
entirely unconscious all the time. Inhuman efforts, by un- 
feeling persons, had been made to test the absence of life. 
Pins were thrust into the flesh their whole length ; pinching 
and even violent contusions were perpetrated: but not any 
sign of sensation was manifest. 

This case stands not alone in professional history. The 
ease of Lazarus is one of same character. In the case 
just before stated this writer had been, during the entire 
time of the trance state, of the fullest assurance of mind that 
recovery would take place. No prescience is intimated, but 
simply a strong belief. Jesus who was more than man did 
know that Lazarus was simply in a state of suspended anima- 
tion, — that the body required not either light, warmth or air 
for its possibility for recovery at length : when Jesus knew 
the time was for the reaction, and he called him forth, when 
the proper arrangements had been made. 



220 HUMAN DESTINY. 

This miracle of Jesus accorded with the facts of Science, 
and possible physical phenomena. But some others of the 
Lord's miracles were beyond human ken. 

At this age of civilization, it is often stated that the age of 
miracles is past. The physical laws are not changed, and 
the spiritual phenomena doubtless are all the same. But it 
is the case that any phenomena called miracles, can now be 
observed to be in accord with the proceedings of the physical 
laws. No charges of scepticism are in place here. The full 
scope of the physical and the spiritual forces or phenomena 
are not professed to be known : and it is best for us to be 
reconciled with the measure of possibilities allotted to 
humanity. 

The Resurrection of Lazarus is usually taken as a demon- 
stration of the resurrection power, and St. Paul thus employs 
the event: and while no uninspired human reason should 
ever contradict the Apostle, it is yet true that the demonstra- 
tion is in the symbolic force. A Divine Simile is not to be 
contradicted. But it is yet true that Jesus gave the case 
entirely as a symbolic proceeding. He had first stated that 
Lazarus was "sleeping," and observed that the event was a 
conventional affair, true and just, to manifest the "glory of 
God" as stated by Jesus to Martha. 

It may be observed that here the old definition of a Miracle 
is not the recognized one: namely that a miracle is a pro- 
ceeding in deviation from the proceedings of the laws of 
nature. This is not a proper definition. A miracle may be 
such without being contrary to the laws of nature. The 
proper definition is a proceeding beyond our understanding 



RESURRECTION. 221 

of the natural laws. This must be the proper one, because 
divers events recognized as miracles, are now found to be in 
strict accord with the laws of nature. But should they occur 
originally now they would not be called miracles. 

If ever we should ultimately be able to explain all the 
phenomena that in New Testament times were called mira- 
cles, it should by no means be said to be inconsistent. Or 
that the scriptures are fallible: because, at the time, the occur- 
rences were miracles, that is, they were beyond their power 
then to account for them on natural laws. , Thus many 
charges are made against the scripture records, simply by the 
lack of philological knowledge of those making the charges. 

The most common allusions to the Resurrection is, as is 
usually regarded to be, a simultaneous event at a future 
period and coupled with the "end of the world/' The limits 
of the present work will not permit an exhaustive attempt 
of discussion. Scarcely more than a statement of the prem- 
ises can be allowed now : and the object of the entrance of 
the subject is for purpose of a discrimination between a 
Spiritual Resurrection and that of the body : and it is just to 
state that Jesus Christ had by far the most to say about the 
Spiritual Resurrection, which is also called the "First Resur- 
rection/' Many precious words are stated as to the blessed- 
ness of those who attain to the experience of the "First 
Resurrection." This primal experience is a very precious 
portion of "Human Destiny," the great subject of this work. 

A few relevant statements are proper here again as to 
the matter of a judicial judgment interventional after death, 
and the entrance of the next estate. This was alluded to 



222 HUMAN DESTINY. 

just before as the event recognized as the "General Judg- 
ment," and as occurring simultaneously: and here are the 
pertinent facts : — 

Departed souls are referred to by Jesus as having entered 
the next estate. The cases of Abraham and Dives are in the 
account. The one was stated to have been carried by the 
angels to Abraham's bosom. The other lifted up his eyes 
in hell, being in torment. The simultaneous future judg- 
ment requires the fiction of the return of all souls from 
Heaven and Hell for the meeting of Resurrected bodies: 
and the resurrection of the bodies is required for the object 
of "Rewards and Punishments" by literal instrumentalities 
as of fire on the one hand and a paradise on the other. But 
what if literal elements be not proven to be an essential for 
God's government in the Moral Universe? Doubless literal 
or material elements are of preeminently exalted purposes of 
God, not only in human destiny but in universal conscious 
experience. But it has not yet been demonstrated on moral 
principles that a future final judgment is required. 

Moreover a Universality of a judgment may be in the 
Divine Economy as to Humanity without its being simul- 
taneous and the necessity of ending a physical Universe ! 

True it is that the Scriptures utter such words as "end of 
the world," "Last Day," "Day of Judgment," etc. 

Undoubtedly all such statements have their relevant con- 
nections. "All Scripture given by Inspiration is profitable." 
The declaration as usually put, that all Scripture "is" given 
by Inspiration is an incorrect form of the sentence. The 
Holy Scriptures are true and infallible; but require a cor- 



RESURRECTION. 223 

rect interpretation. But our present popular versions are 
very generally correct in their interpretations, and are a safe 
guide to our proper estate. This verity requires not the 
demand that God's other Book the hand writing of the 
Creator in Nature revealed by the facts of Science, is to be 
rejected if the "interpretations" are not in accordance. 

The question now remains whether the " General Judg- 
ment," is not as certainly general if it be universal at death? 

Moreover, this general judgment is the sequence of ante- 
cedent life activities, Moral, Intellectual, Social, and as be- 
fitting every power of Human Endowments in their ad- 
vanced estate, thus reached in God's order, and in accord- 
ance with Human requirements? That Heaven is the 
fruition of all blessedness in God's Universe and, Hell is the 
unfortunate sequel of all failures, and this only. That no 
decree in the sense as believed exists, and all proceeds in 
accordance with free-will of action and free-will is vouch- 
safed ; and ample judgmental ability is also afforded. — That 
this Empire of being is alike coextensive as God's Universe. 
— That just sequels alone are achieved by the good and just. 
Sequels alone are experienced by those that lack the good, 
precisely as the dear Redeemer stated it to those that lacked 
the high virtues of Humanity and Benevolence. 



CHAPTER XXX. 

HEAVEN. 

It would seem to be an inexcusable temerity for any per- 
son to offer a description of heaven. Yet as this considera- 
tion comes legitimately into human destiny which is the 
theme of the present work and the grand objective of 
thought as well as the sublime goal of our aspirations, it 
comes happily in place. 

It is in two prominent senses in which heaven is properly 
considered. This is in the objective and subjective. It is 
by the Christian experience that the latter sense has its 
prominence. Yet the objective is still most prominent. 

Objectively Heaven is ever contemplated as a locality, the 
blessed home of the Saints and Angels ; and dwelling place 
of the Deity. It is regarded as the ultimate source of all our 
good and the objective of our highest aspirations. Constant 
reciprocity of intelligences of earth and heaven is recognized. 

An adjective sense of heaven is also recognized: and in 
this, as a locality it is ever spoken of as above, while yet 
such designation is not astronomically correct, since the 
diurnal motion of the earth makes this direction continu- 
ously different : and, indeed, this greatest of all sciences 
cannot reach such solution. Nevertheless we cannot get 
rid of the idea of heaven as a locality. 



224 



HEAVEN. 225 

INTELLECTUAL AND SOCIAL CONCEPTION OE HEAVEN. 

The stupendous mechanism of the human intellect is 
proven to have been a matter of great admiration to the 
denizens of the heavens : and perhaps of no less jealousy by 
those of other domains, — that is the fallen angels! 

When the boundless universe is considered and our senses 
are overwhelmed by their majesty and glory, it becomes no 
less a wonder to us also to survey the human capacity for 
the apprehension of the Deity. 

In the Councils of Heaven there were doubtless many con- 
flicting opinions when the Omnipotent said "Let us make 
Man/' an image of I AM. — Statan, whose presence in 
Heaven has been noted .by divers of the Prophets was, no 
doubt, ready to answer: not so! if man is made let him not 
be a power of truth, but let him be instinctive of the 
falsities. But Jehovah is not represented as having recog- 
nized the disclaimer. But he spoke to his Imperial Son, 
saying let man be a duplicature of my Infinitude and not a 
moral power alone: let him also be corporeal and take on the 
ponderous elements of clay. O! My Father replied the 
"Word:" Thou art the Infinite Majesty: thy purposes are 
Supreme! 

The purposes of the Creator must have been of duplicate 
order, however, more specifically so intended. Duplicate in 
this, that there is a subjective and an objective sense in 
which we are to understand it. It is subjective as relates to 
the blessedness of the personal experience of man: and 
objective, in what man was destined to do in glorifying the 
15 



226 HUMAN DESTINY. 

Creator, in proclaiming the grandeur of God's physical 
creation. Whatever other intelligences there may have been 
created and whatever purposes may have been had in the 
creation of such others : this can but be true, that the Divine 
purposes in the Human creation are so stupendous as that 
in Eternity, in the exercise of the high power with which we 
are endowed, we will proceed, with these powers in con- 
stantly increasing enlargement, and constantly varied capaci- 
ties, measured only by infinitude, and this is our "Heaven." 
While this Heaven is thus noted; it at same time, is an 
empire itself in our subjective experience: that is our bliss- 
ful enjoyment. Moreover, this enjoyment is not simply in 
the Spiritual consciousness of happiness per se, but in the 
amazingly variegated forms thereof ; for if we take even our 
present limited enjoyments, we find that simple feelings of 
pleasure do not by any means comprise the sum. 

A good man of low order of intelligence can enjoy pleas- 
ure to the full. But that pleasure has its class, and must, 
more or less, take on the order of monotony, because of 
his more limited intelligence. But take now into account the 
individual of large intellectual capacities, with these well 
stored by the avails of a broad experience, and wide range 
of observation, when successions of delightful experiences 
enrapture the senses : and then as the fact of progression of 
aptitudes obtains, there are such continuously new experi- 
ences enjoyed even as are occasioned by repetitions of re- 
freshments, and these of such diversities of viands, so to 
speak, as can only be had by such as are of superior orders 
of intellect! 



HEAVEN. 227 

This is now only in the subjective, being our inward con- 
sciousness of delights. But if now we take thought of the 
objective, that is what we do by exercise of our God-given 
powers in the midst of the Imperial Realms of Jehovah, we 
afford pleasure to others. Heaven only knows how infinite 
those are in number, and Eternity alone can certify to the 
greatness or stateliness of those whom we thus are able to 
please or enrapture with delight! Above all the exalted 
correlations we have with Deity and the measures in which 
by his infinite Grace we may glorify our Creator is most 
assuredly the greatest of all. 

In the vast field of heavenly experience thus referred to, 
there has yet been only a portion of the joys of the next 
estate cited. The passive Universe has been mainly adverted 
to: chiefly the fact of entitive beings. So when now we 
reflect that among those there is an endless variety of phe- 
nomenal facts that are displayed by the doings of others that 
are our coordinates, our relatives, and dear associates of 
past time. Their performances go on in our presence : their 
varied experiences become the means for pleasurable enter- 
tainment: their expressions of enjoyment afforded to them 
by ourselves : the vast satisfaction afforded by the sugges- 
tions that spring from interchanges of thoughts, etc., are 
of boundless interest. 

But our coordinates, — our own human associates bring 
to us only one range of experiences : so when we recount 
the possibilities : nay the assured certainty that we shall have 
intimate associations with Superhuman beings, Angels of 
untold orders, and of "Powers" and "Principalities," then 



228 HUMAN DESTINY. 

the arena of our Heaven is entered to still greater extent. 
But there is still an immeasurably higher order of our expe- 
rience and blessedness. Our Lord Jesus Christ, who has 
proved his immeasureable interest in our Salvation and 
Eternal blessedness : and in whom our ever abiding adoring 
thoughts have been centered, even he with the Father : whom 
we have never, in former life seen, and had only historic 
knowledge of and spiritual communication with, — now in 
Christ's "Glorified" state, we through him are thence per- 
mitted to personally know ! And we then, being also in 
an advanced estate, can, all the more, enjoy his precious 
presence. What raptures! What exquisite joys thrill the 
entire being in this Supernal ecstasy ! 

Beyond all and Above All, we shall experience personally 
God the Father! whom, in all the past our reverent ap- 
proaches in thought alone we could reach, but could not 
understand: the August Eternal Creator: the Absolute In- 
conceivable and unfathomable then permits by infinite con- 
descention approaches to his Throne : while all Heaven will 
be delighted by the Honors that will be then bestowed, be- 
cause we will be then formally acknowledged as his "Chil- 
dren!" 

But all this does not yet manifest all what Heaven is to 
the righteous departed: and is only the introduction. It is 
only the formal entrance in the next estate. Heaven is here 
experienced mostly in our spiritual consciousness : and here 
we are so greatly hindered by our physical estate that our 
arena is as nothing in a sense : because so greatly conditioned 
by physical laws. Here we are local : then we will be free ! 



OBJECTIVE FUTURE HEAVEN. 229 

and the Universe will be our home ; in which we can make 
all of locality that may be desired, and for any and all 
diversity, limitless expanse and duration. 

Now having had the introduction to our future God-pur- 
posed destiny: and here without losing remembrance of 
what has been cited we may pass on to observation in some- 
what more of a practical order, in scientific realms as stated. 

The associations cited, comprising our fellow human be- 
ings of like affinities, like capacities for social and intellect- 
ual enjoyments, with all of precious memories : and adding 
thought of possible acquaintances with all others of our 
world, and all others of new orders of beings from and in 
other worlds : — With possible Superhuman beings of all 
worlds, together with mutual powers of intercommunica- 
tion : there will now open out thence a Heaven never before 
conceived of: even as noted by the holy Apostle who 
sublimely stated here that "eye hath not seen, ear hath not 
heard, nor hath the heart conceived what is reserved for 
those that love God." 

OBJECTIVE FUTURE HEAVEN. 

Now with the Universe of God before the happy initiated 
one with all the avails before cited and with infinitely more 
advantage than can thence be perceived the departed one 
makes his exquisite beginning. What is cited herein, where 
the proceedings of the physical worlds are presented, to- 
gether with the vast intellectual advancement acquired, and 
proceeding with powers continuously progressing, and capac- 
ities for enjoyment, and for performances constantly enlarg- 



230 HUMAN DESTINY. 

ing the arena of Heaven is in glorious incipient realization. 
And let, now, the functions of the mind, even as here experi- 
enced be considered : let the happy facility of its flow into 
all truth, and all conceptions of realities, and possibilities 
be considered : and thence we will have some realization of 
what will be the felicity in which all our powers will be 
exercised in the boundless domain: and still this is only a 
beginning. 

It is when the power of the Omnipotent and Omniscient 
God is exercised in accordance with what was and is prom- 
ised that He will be our benefactor, and that He will exercise 
his own attributes to afford us means of progress, in the 
advanced estate ! Even as he said in regard to the preemi- 
nence of his Son "Jesus Christ:" "let all the Angels of God 
worship him:" so also he has given his Angels charge to 
minister unto the Saints! What does this mean? Does it 
not mean eternal blessedness in all the measures which the 
Father will be pleased to bestow on his beloved children in 
every sense? 

As we now walk out into the star-lit night and see the 
hazy specks in the sky while knowing the facts that are now 
taught us by the sure records of Astronomical Science, we 
reverently raise our thoughts to the Father of being 
with an overwhelming homage, because we know that every 
faint white speck is indeed a universe of worlds with suns 
and planets, all moving in regular orbits in their divers sys- 
tems, each one like those of our own system, fully populated. 
The thoughts thus extorted from an admiring but bewilder- 
ing gaze lifts out of the soul deep felt emotions with con- 



REFLECTIONS CONCERNING HEAVEN. 231 

sciousness that forever and ever our joys will increase, 
thence in promised state of preparation on our arrival at the 
shining portals! 

When well informed too, in the sublime stretches of space 
we know as well that whether local at the Northern Sky, or 
in the East, West or South it is all the same for convenience 
of visitation any where in universal space. Then still other 
truths come to us equally sublime but while less demon- 
strable now, are yet sweetly relished in our comprehensive 
sense by founded faith in our Father's love, and this kindly 
afforded reason and induction that bring so many joys to our 
enraptured consciousness. 

When we here go to our nightly repose; and when sleep 
is driven away by roaming thoughts through the depths of. 
space: all the while; not by dreamy specters, but by safe 
inductions from the assuring records of the sidereal plani- 
scopes our feelings flow in sweet repose. Thence the rever- 
ent effusions of the soul and warm pulsations of a loving 
heart go up again in praise and joy; while charming antici- 
pations move the enthusing thoughts of an early passage 
from this realm of sleep and shades which, withal, have 
been bestowed in most kindly Providence. 

REFLECTIONS CONCERNING HEAVEN. 

In a clear night, in absence of the moon, about three thou- 
sand stars may be seen, but with a telescope of moderate 
power twenty thousand are brought into view : and with a 
great telescope 100,000,000. One hundred million of stars 
may be seen, all of which are suns, and have their planets as 



232 HUMAN DESTINY. 

our sun has, whose number of planets counting the asteroids 
is about one hundred each. 

When we go into the sidereal Heavens for observation, 
then we begin to discover an entrance to the distant realms 
of the Empire of God. 

The marvels revealed by astronomical science are over- 
whelming, when the sidereal systems are considered, com- 
prising the nebulae. 

The distance of the nearest fixed star, say Sirius, is over 
20,000,000,000,000 (twenty billion) of miles from our 
earth : while the most remote notable is 9,940,000,000,000,- 
000 : — that is nearly ten thousand billions of miles ofr*. 

With the possible compass of thought which the sizes and 
distances of the nebula comprise the figures go greatly fur- 
ther. The nebula of Orion, one of the most observed, has its 
dimensions computed at 2,200,000,000,000,000,000 — which 
is two trillions, two hundred thousand billion times the size 
of our sun, which however contains 356,818,739,200,000,- 
000; or over three hundred and fifty-six thousand billions 
of cubic miles and which itself is one million three hundred 
and fifty thousand times the size of our earth. 

Does our most gracious Heavenly Father not allow us 
the future power to take surveys and visitations in this 
boundless universe as our heavenly inheritance? Most 
assuredly HE wiu, ! Hai^elujah ! But this tells it not 
all, for he created Humanity for the very purpose of explor- 
ing his physical universe, not only for our enjoyment, but 
for the delectation of the Angels, and denizens of other 
Universes such as have no material bodies. Such is our 



REFLECTIONS CONCERNING HEAVEN. 233 

heaven to be; that is for enjoyment and USDS. Hence our 
superb intellectual equipment ! 

Let us think, now, what measure of tourist pleasure we 
may have in taking a survey of the scenery of our sun. — If 
a landscape of five thousand square miles were to pass our 
eyes every hour it would yet require fifty-five thousand years 
to survey our sun's surface. But our great sun dwindles to 
a speck when we compare him to other sceneries in the 
sidereal Heavens. 

What do these Universes suggest as to their populations, 
whose acquaintances we are destined to make, as a part of 
the social experiences of Heaven? These populations will 
afford us knowledge of their sceneries, which among the 
systems that have pluralities of suns all of different colors, 
and the blendings of the brilliant colors, in their effects on 
the revolving planets, as known to them personally. 

If our own nebula, the Milky-way, of which our solar 
system is a part, be surveyed, we will have an experience 
that may be spoken of as follows: — A system of systems 
containing over twenty millions of suns that have each their 
suits of probably a hundred planets, or say two thousand 
millions of worlds that may be occupied by intelligent beings : 
What does this prophecy? If in one minute of time 
one of these worlds could reveal its secrets, it would take 
for each to do so in general aspect at least nineteen hundred 
years of our time for the interviews. But our time in 
heaven is nothing, for we will be in the unconditioned state 
and can go personally in speed of thought. With such 
thought we may suppose of a trip to the nebula that the 



234 HUMAN DESTINY. 

Earl of Ross proved to be the heaven seen by St. John 
in his sublime vision at Patmos, which presumably is 
the Heaven of Heavens cited in scriptures. Here are the 
Hosts of the Heavens, that in myraids of groups sail on their 
silver wings about the Throne, raising their plumes while 
in celestial strains thus — when on their returns from distant 
empires, they cry out "Great and marvelous are thy works, 
Lord God Almighty! Thou art worthy to receive glory, 
and honor, and power, for Thou hast created all worlds, and 
for thy pleasure they are and were created!" But what is 
this pleasure ? It is for the joy of his beloved Children who 
were represented in the last prayer of the Lord Jesus Christ, 
in the garden of Gethsemane. There is our home). 

Such associations are reserved for the righteous. But 
how is it with regard to the unrighteous? are they to be 
deprived of all this? Another question naturally comes 
first: will they continue to have will-power f will they have 
their intellects still intact ? If yes, then what is the comple- 
ment to these ? But this question has attention elsewhere in 
this book. 

Withal we have a Genius and Art- Skill that are addressed 
to the Manipulation of all the forces of Nature. 

But Supremely, we have endowments of instincts, and 
aspirations of so high an order as show proof that the great 
Creator purposed to glorify himself, and gratify the hosts of 
heaven by the developments and avails of those noble powers 
of our being. 



RECIPROCITY IN HEAVEN. 235 

PROOF OF RECIPROCITY IN HEAVEN. 

This world is not the full complement, and the boundless 
Universe of God alone will meet the necessities. 

Those powers of Humanity, when relieved of the encum- 
brances of the physical body can never be satisfied by a 
single locality and the question of man's final locality in 
the stellar Universe of God is very pertinent indeed. But 
who can solve it? 

It is in the bounds of all reason and logical induction, as 
well as in high keeping with scriptural teachings, that 
Humanity has definite relations with the populations of other 
worlds than our own. It has long since been conceded that 
the planets of other Stellar systems are inhibited by intelli- 
gent beings : and now it is quite in place to consider in 
these discussions what facts we can adduce to show possible 
intellectual reciprocity. 

It may seem to some, even in this advanced state of the 
sciences and theology, that the venue here takes on too much 
of the element of temerity. Perhaps this is so. But what 
is the use of continued lingering about on the shores of the 
ocean with fond desires of knowing something of its secrets : 
or why make continued allusions to matters half believed 
and yet fear to state the subject? Bacon, Brewster, Chal- 
mers, Procter and others of the great thinkers have been 
thus timidly loitering about the shores of this sea of conjec- 
tured wealth — each fearing to venture or test its depth. 

Still all have been impressed with interest to extent of 
deep solicitude. But is there cause f How feeble is the in- 



236 HUMAN DESTINY. 

ductive science first promulgated by Bacon himself, when 
he admits premises that imply intelligent populations in 
Stellar worlds and yet hesitate: and more: — for the other 
truth that man has adaptations that are high complements for 
endless stellar correspondence. The axiom that which re- 
ceives must be more than equal to that which is received, 
is seemingly in the way of those philosophers. 

The theme of this present work, however, so notably akin 
to this very proposition suggests no apology for venturing. 
Rather does it appeal justly for that full corroboration which 
the Bible; the truths of nature and logical induction tacitly 
declare : and thus accomplish what the theme demands. 

It is the fundamental law of our world being not only in 
the development of organic life, but in all things else i. e. 
appointment of environments to objects, and to provide 
sustenance for living beings before they are brought into 
existence. 

The facts of geology prove that in every single case, 
among the millions on millions of life beings that have been 
brought into existence every one was placed in reach of its 
proper means of support. This is not a simple coincidence 
of cases : but a positive law. We never find any contrivance 
in nature, but that there is also an end or purpose for the 
same. Hence without going further thus for basis of an 
argument, it is competent to apply the principle to other 
worlds. We have demonstrated the fact that all the worlds 
of our Solar system are constituted physically alike : and it 
is perfectly legitimate to apply the rule to other systems in 
the sidereal throngs of worlds. 



RECIPROCITY IN HEAVEN. 237 

Now there are some grand facts that are attested by the 
governing laws, — that some hundreds of solar systems exist 
in the heavens, that have structures that have complements, 
for intelligent beings. By this is meant those systems that 
have double, triple and multiple suns, of different but very 
strong and contrasting colors. Each of these suns gives 
out its own colored light. These lights blend and make 
divers shades of beauty. All the objects on which the light 
of those suns rest are beautified accordingly. Those beauties 
and superlatively grand sceneries must have their comple- 
ments in character of intelligent beings. Some few animals 
admire beauty. But there is not one in a million, thus 
affected by the various colors of light given out to appreciate 
beauty. 

How true it is that in human dress the pretty side is put 
out where it may be seen and admired : while the ugly side 
is hid to all extent practicable. Reference to the stellar 
beauties pointed out in the twenty-fourth chapter where this 
point is illustrated is suggested as to the beauty and splendor 
effected by the various colors of light given out by the cen- 
tral suns. 

The argument that those beauties are designed for ad- 
miration only of visitors, as by angels and spirits from our 
own world, is a good one but it does not fill the bill alto- 
gether. The beautiful lines of a sublime poet, have merit 
as poetry, but lack suggestion of economy : — 

" Full many a flower is made to bloom and waste its fragrance on desert 

air." 
" Full many a gem of purest ray serene the darkest caves of ocean 

bear." 



238 HUMAN DESTINY. 

Reason must help out here. If glens did not produce 
flowers there would be none elsewhere. Nor would there be 
gems if still waters did not crystalize them. — Nature is 
equal. 

One other point has merit ; this is that pursuit of charms 
gives effect to beauty. But all fail to explain the high 
design. Constant admirers, the years or cycles round, alone 
can witness the chiefest glories. The successions, refrac- 
tions, and cross rays make the beauties, and protracted ob- 
servation affords the opportunities to the full enjoyment 
alone. 

But another great principle in nature is that every locality 
has its own power to effect its ends. Conformity of cause 
to effect is the universal law. Our tropics have their fauna 
and flora correspondent ; so have our temperate and borean 
climes. In common order, not one in a thousand observers 
from distant climes can realize the chief special avails. Just 
so in stellar orbs. How true it is that every world has its 
distinguishing characteristics. The concrete meets the 
imperial high designs : they interchange thought practically. 

And now come the arguments that can be adduced to 
prove that visitation were a prime object of distant beauties. 
No proof appears that world inhabitants are restricted to 
their own spheres. 

Human visitors in those glorious worlds will find all the 
charms equally as to men and things. The beauties of nature, 
and in addition the intelligent home denizens to exhibit and 
explain them, will thus contribute to the joy of the visitors. 



RECIPROCITY IN HEAVEN. 239 

In interstellar tours the peculiarities of effect of blendings 
of contrasting colors, when augmented by revolution of the 
planets ; and still more by the combined effect occasioned by 
.the proper motion of the central suns, upon their planets, 
have no parallel for magnificence of effect, in all the range of 
telescope observation. 

We may, for an instance, refer to the periodical changes 
of certain stars, as Arcturus, Aldebaren, Pollux, Antares and 
Sirius. The definite records of change of colors of many 
multiple stars are less striking in effect, because of the length 
of time of change. But they are sure data as to the Fact of 
the changes. Sirius, when her color was first noted was a 
beautiful red, at date of the formation of the Egyptian calen- 
der. — At time of Tycho Brahe it was of white color. A 
star in Cassiopea was observed as white in 1572, was next 
year noted as red, and the following year, 1574, it was 
again white. (See Humboldt Cos., Vol. iii, p. 132.) 

The Arabian Astronomer, at Rakka on the Euphrates, 
noted Aldebaran and Capella as red; and the latter now is 
yellow. According to Lepsius, Sirius, as Sothis/the goddess, 
(Sculptured with Isis, in the great Temple at Thebes) was 
the ruler over the seasons and fertility of the soil. She was 
a red star at the time, B. C. 3300. Now she is most lumi- 
nous, yellowish-white, and most notable of all the fixed 
stars as seen by the naked eye, but has gone through divers 
changes in the meantime. Of the red stars, as noted at first 
discovery, Deneb, Regulus and Speca are at present pure 
white. 



240 HUMAN DESTINY. 

Sir John Herschel notes a list of 76 ruby colored, some 
"like drops of blood/' as seen by him at the Cape of Good 
Hope. 

The double stars, usually have one white and the other 
blue, yet not always : but when the number of central suns 
go above this the colors are variable, and all shades are 
represented. 

Lacaille reported that in the nebula of the Southern Cross 
there are spots of more than a hundred varieties of colors 
seen : — affording brilliant red, blue and green, that he com- 
pared to a "superb piece of fancy jewelry." Sir John cor- 
roborates this emphatically. 

It cannot be supposed that in such close clusters as appears 
to us, of Pleades and Hyades, the difference or effects of 
colors, would be great, as the suns and their planets are 
really as remote from each other as our sun and solar system 
is from Sirius and other fixed stars. But in those double, 
triple and multiple stars where the members revolve about 
each other, there is where the grandeur of the effect is to be 
observed, and these instances run up into many thousands, 
and what is particularly notable is that many of those move- 
ments are very rapid. Thus the parts of the year during 
which the changes of colors and their blendings occur are 
so speedy as to make the effects charming in the utmost 
degree, especially when the colors have the greater contrasts. 

Now it cannot be supposed but that the intelligent popula- 
tions of the planets of those changeable suns are impressed 
greatly by the effects of these colors, their blendings and re- 



RECIPROCITY IN HEAVEN. 241 

fractions in all the objects of their earths, mountains and 
seas. 

But vastly more will these impressions be experienced by 
transient visitors, as by human tourists in the Celestial 
spheres, when assisted by the natives. 

Here in this, therefore, are the glories suggested in the 
introduction of this theme. Nor will the special characteris- 
tics of the populations be of small interest to the visitors. 

What will be the satisfaction that will be had by acquaint- 
ance with tourists from many other worlds and Universes 
that are also on foreign visitations. Here in this life, it is a 
matter never omitted to be spoken of by returning tourists, 
of the delights afforded in company with other tourists. So 
must it be in the visitations among the worlds of boundless 
space. 

16 



CHAPTER XXXI. 

RECOGNITION OF FRIENDS IN HEAVEN. 

Next to the love we bear to God is that we bear to our 
dear ones that we part with at death. "Shall we ever meet 
again and know the friends we have lost!" is the question 
that comes up evermore. This hope is the only cure of 
those unspeakable sorrows that distress the soul of friends 
at death, and linger all along in the memory for dear ones 
departed. 

What is the destiny that God has ordered in this respect ? 
What have been the promptings in the great paternal heart 
when he regulated the destiny of paternal sympathy and 
mutual human love? Is it a bud making the atmosphere 
here redolent with fragrance, that is to be nipped by the chill 
of death, when only beginning to be unfolded? Is it the 
growing of a sensibility for pain ; or an education of a sub- 
lime faculty to a capacity for sorrow ? No ! our benignantly 
affectionate heavenly Father could do nothing so unkind! 
He says of us that we "know how to give good gifts to our 
children," "and will not He" prove to us that the love we 
bear to each other here is prophetic of an infinite unfolding 
in Heaven! We shall not only recognize our friends. But 
as like those outbursts of joy that friends have here on meet- 
ing after temporary separations, there an unspeakable joy, — 
a joy with raptures that Heaven alone can afford, shall be 
242 



RECOGNITION OF FRIENDS IN HEAVEN. 243 

experienced. Thus in this way also will the boundless good- 
ness of God have another variation in the exhaustless 
methods of its happy outworking in us ! 

Were this not so, and that death to be the end of all 
human mutual affection, — at this parting, — otherwise quite 
sorrowful enough, — the overwhelming and unendurable 
pain is to be yet added thereto, that the parting is to end 
all human friendship, — then : Oh, then, instead of cherish- 
ing the growth of this tender passion, let us repel it, since 
it is to be only a "Jonah's gourd" to parade its beauty in 
mockery of our fondness ! — let us become stoics and smother 
the natural affections all we can : let us invoke distillations 
from Lethe's flood to obliterate all memory of affection for 
friends, in such case! 

It is impossible that it should be so: for then a funda- 
mental principle of Christian morals would be destroyed! 
The injunction of Jesus that we "love one another," would 
be nugatory if human love is of no higher birth than the 
instincts of the "beasts that perish :" and sensualism would 
be our proper motive, and the true sphere of action here. 
The injunctions that we should "have our conversations in 
Heaven" and "crucify the old man," and "war against the 
flesh" could have no meaning if Heaven had no bearing 
upon us in regard to the affectional element of our being: 
for certainly if here only our human loves are to reign, 
'twere folly for us to do otherwise than to give scope to their 
power. 

But Heaven has ordained it otherwise; and these noble 
elements of our being are designed for high culture here. 



244 HUMAN DESTINY. 

They are to be cherished, educated, and strengthened by help 
of the Divine influx — the Holy Spirit, so as to deepen and 
widen the foundation for the Heavenly society, the reunion 
of friends. 

God is not jealous of mutual human friendships, that he 
should cut them short, and give them a fleeting earthy exist- 
ence only. Nor are these powers an incidental outgrowth 
of an earthly nature : a sprouting up from a main stalk by 
chance of its exuberance. No! but on the other hand it is 
one of the very highest principles that God by his infinite 
wisdom ordained as an expression of his own boundless love, 
which has its outworking in all possible directions. 

It is said, "nature abhors a vacuum," and so does God 
abhor a limit to the outworking of his love, and our mutual 
friendships are prominently in the list of these. Nor even 
these alone, — as we shall note elsewhere, — because Heaven 
will not only compensate the temporary sacrifice of paternal 
love, but even our affections for less noble objects than man, 
as a reciprocal loving being. 

But for a more intelligent view of this cherished theme of 
recognitions in Heaven, we must endeavor to obtain correct 
notions of our future being. We must not let the world, — 
which has led us to entertain views even of Spiritual things 
in sentient aspects quite too much, — get such a hold on our 
imaginations that we cannot recognize things in their true 
nature, — that is the subjective. We must constantly bear 
in mind as we move along in thought on this point, that we 
lay the earthy part away into the grave: and we must not 



RECOGNITION OF FRIENDS IN HEAVEN. 245 

fail thence to look for a modified, and higher mode of our 
social powers. 

If we could determine the point as to how far our resur- 
rection state shall be at once assumed at death, — that is, 
how positively the "spiritual bodies'" will be instantly as- 
sumed, we might get into closer details in this regard. If 
the full assumption of the Resurrection State is, in God's 
economy, put off until a period set for a simultaneous rising 
from the dead : and if in the meantime our spirits are to be 
less "bodily" in their aspects during the interval between 
death and the specified simultaneous rising, then of course 
it cannot be otherwise but that our degree of enjoyment in 
the recognition of those friends we parted with on earth 
will be modified ; and that in such a case it will be, in Divine 
economy, one of those purposes by which the growth or in- 
crease of our bliss in Heaven is to be effected. So that 
when we begin there, after death, we may possess all of the 
pleasure of recognition that a nature not yet perfected can 
take in : and this may yet be many fold greater than the 
earthly one. 

If an idea could be entertained, or made of practical avail 
in our endeavors to become properly informed on this point 
that our Resurrection, which we know we have in Christ, 
is to be experienced at the instance of our death, or as in 
his case who is our "forerunner" and "first fruits," and 
we then, as He did shall "rise" and take on our final state 
as he did in the transfiguration : our "Spiritual bodies" will 
be as he was when he ascended ; then death to us here would 
take on a very peculiar aspect, indeed. 



246 HUMAN DESTINY. 

This assumption would by no means ignore the fullest 
import of the dignity and grandeur of the "final judgment," 
since it would not be in the least conflicting with every 
figure given in the scriptures of such an event. That a 
Supreme Court should be held at some future epoch, in which 
God will judge the worlds by that "Man whom he ordained, 
Christ Jesus"— that "Thrones shall be set," and the "Books 
shall be opened," and a court held and a judgment be pro- 
nounced, is all quite compatible with such a view. Such a 
court seems, even to our views of propriety to be demanded 
by the circumstances we can well recognize even here. More 
than one world have fallen, — others then men "kept not their 
first estate" and are reserved in chains of darkness unto the 
judgment of the great day !" Only one world was redeemed 
and God will vindicate his righteousness and sovereignty 
in Human Redemption in a grand court of the assembled 
Universe: for it is said that all his Holy Angels will be 
present, on that occasion. 

Now, if God has a purpose for such a Court that concerns 
Worlds and his own glory or justice, it does not seem fitting 
that he will subject individuals to an embargo or privation, 
even though they may be parties in the suit ! 

The language that the dead shall rise and come to judg- 
ment is not more specific than the rising from the dead that 
is spoken of still more frequently, in cases in which we know 
it to have other meaning and of individual character. The 
call that is made to the dead or impenitent sinner by the 
Spirit, so often spoken of in the New Testament, and that 
of the rise from the dead so often spoken of in the Old 



RECOGNITION OF FRIENDS IN HEAVEN. 247 

Testament concerning the Children of Israel are not in the 
least less specific. 

Resurrection, is a term applied also to several specific 
events. A resurrection from the death and grave of sin to 
a state of a new life by the Holy Spirit, is one of the 
plainest teachings of the Gospel. If then other uses of this 
term are applied to what follows death it is in no degree less 
a Bible teaching : and then when the Final Court or Day of 
Judgment is held this term applies again but certainly not 
in any stronger sense than as applied in those other cases. 

There is no heterodoxy, therefore, in suggesting the possi- 
bility that a Resurrection may occur at death and that the 
glorious "Spiritual body" spoken of by St. Paul may then 
at once be assumed by the Saints as they "depart to be with 
Christ." Such a view would not lessen the necessity of a 
general judgment, since that is specifically declared to be one 
related to Worlds; an occasion also in which God will vindi- 
cate his own Eternal Justice! 

PERTINENT REJECTION. 

No doubt but Spirits of other worlds are jealous of God's 
Redemption work in the Salvation of our World, while they 
remain "lying in chains of darkness reserved unto judg- 
ment." This is proven by the many instances in Scripture 
history in which their jealousy is exemplified. In the very 
onset the envy of fallen spirits is betrayed as shown in the 
statement of the scene in the Garden of Eden. In the in- 
stance of Job, there is another clear case of the kind ; one in 
which the tenure of human allegiance is challenged by the 



248 HUMAN DESTINY. 

Prince of the fallen angels, even in the face of the infinite 
Sovereign! — Here the allegation is as much as to say that 
there is only a caprice or partiality evinced in the redemption 
of man, as his allegience is in every degree exceptionable: 
implying that there is no real virtue in man, and that he has 
no higher claim on God for redemption than the fallen 
angels, since man has reference only to gain in all his fealty. 
Take away the expectation of reward, says Satan to God, 
and man "will curse Thee to the very face!" — God might 
then have replied that this false allegation will be exposed 
in the Court of the Universe — that is in the "judgment of 
the great day," but he chose to give immediate demonstra- 
tion also thereof and so put Job into the hands of Satan that 
he might make the test. 

There is indeed so much that is remarkable in this incident 
that it would seem to accord well with the idea that 
the whole passage is an allegory: that Job represents 
the Human World in their probationary or redeemed state 
and Satan the Fallen Angels in their fallen unredeemed 
State, and that a controversy exists, and has existed among 
the denizens of the Worlds ever since God proclaimed his 
purpose of Human Redemption, and that the wonderful 
trials and temptations that the Human world experiences lie 
exactly in this controversy! Is not this a tenable view? 
and less bold than just for us to entertain with respect to 
our probation! It has ever appeared to the writer since 
he has entered the arena of Moral Science that there is not, 
per se, a sufficient ground in the personal aspect of the matter 
for man's experience here; and the Job incident has come 



RECOGNITION OF FRIENDS IN HEAVEN. 249 

in as a wonderful hint — an iridescent jewel dropped into the 
Human world from Heaven! Nay is not this passage at 
once the most wonderful and significant of all that the Old 
Testament has brought to us ? and which stands as the high 
beacon light on the head-land of time to show mariners on 
the probation sea of life the broad bay of Heaven ? 

A controversy of Worlds may explain the imminence of 
the perils and the crucible like nature of trial of Human 
Beings! Certainly only God and Eternity can explain if 
such a principle or idea as this here suggested does not appre- 
hend it. This idea would at once raise our world into a 
plane of moral being suited to the nature of our terrible ex- 
perience? Surely the Human World is Job, whom Satan 
is permitted to tamper with and to try, for "Purposes of 
State," and although many complainings are made by this 
to "God" of loss of property, of friends and of bodily suffer- 
ing, but he did stand the test! And see how in the midst 
of his trial his exclamations peal out as the light from above 
is got by glimpses — "all the days of my appointed time will 
I patiently wait until my change come" — "O that my words 
were now written — that they were graven with iron pen 
and lead in the rock for ever for I know that my redeemer 
liveth, and that he shall stand at the latter day upon the 
earth and though after my skin worms destroy this body yet 
in my flesh shall I see God." 

God recognized Job's virtue, and after the test by Satan, 
he was restored to a more happy state than that he had 
before. The historic part proves that his property and 
friends were restored, in much happier State. If the details 



250 HUMAN DESTINY. 

of this case are obscure by Oriental forms of thought given 
long before any other book of the Bible was written. Still 
the principles are plain, and although in the restoration of his 
children they appear as of other births, yet the restoration of 
his friends and children in natural order offers no violence to 
the passage as a most beautiful representation of man's 
destiny and his correlations, with the inhabitants of other 
worlds. Certainly, and by every just principle of interpreta- 
tion, the doctrine of future recognition of friends is plainly 
implied. 

It will be seen in another part, what were the considera- 
tions in the Divine Mind for Man's Redemption, other than 
those strictly personal, or which relate to his own happiness 
and well being ; see what is said of Reasons of State, and the 
glory of God as unfolded by the Human order of beings. 

But in regard to the personal, the social element of our 
being every instinct of our nature calls for a continuance 
of our social nature, and a recognition of our friends in 
Heaven. 

This led the Heathen of all ages into the belief of the 
doctrine. Cicero has given a beautiful record of the vivid- 
ness by which the view was held in his day. In De Senec- 
tute he gives the oft quoted passage thus : — "O happy day ! 
when I shall quit this impure and corrupt multitude, and 
join myself to that divine company and council of souls 
who have quitted the earth before me. There I shall find, 
not only those illustrious personages of whom I have spoken : 
but also my Cato, who, I can say, was one of the best men 



RECOGNITION OF FRIENDS IN HEAVEN. 251 

ever born, and whom none ever excelled in virtue and piety. 
I have placed his body on that funeral pile, whereon he 
ought to have laid mine. But his soul has not left me; 
and, without losing sight of me, he has only gone before 
into a country where he saw I should soon rejoin him. This 
my lot, I seem to bear courageously; not indeed that I do 
bear it with resignation; but I shall comfort myself with 
the persuasion that the interval between his departure and 
mine will not be long." 

Our dear ones in wide arena, are all about surveying us, 
and they continue their interest in us. Nor do we fail to 
experience their loving embraces in our consciousness of in- 
fluences that can only come from Heaven. Thousands of 
suggestions come to us from without, whose antecedents, 
are not in us. They originate with our dear departed. Why 
did our Maker implant the Heavenly sympathies in our 
souls if not for purposes thus expressed? True we have the 
power to make original conceptions, but the case explains 
not all. If reciprocal feelings are not possible after death, 
than there are some very strange anomalies in our being. 
But it is not all strange, because many of our feelings evince 
correlations too obvious to be mistaken. They are too 
pertinent to consociate proceedings to be regarded as only 
personal, singly with us. The very nature of many im- 
pressions we receive are, on analysis, proven to be neces- 
sarily consociate. 

In various modes our thoughts provoke a smile of affec- 
tion, extorted, how? except from an expressed sympathy 



252 HUMAN DESTINY. 

by a dear one present, though unseen. Those impressions 
would not originate with us, when positively alone, as they 
are too reciprocal. 

Then too on the other hand ; how does the sense of sorrow, 
or even of shame arise from thoughts of our acts in personal 
events in former life. Has not a sigh sometimes found ex- 
pression when our feelings have been touched by an unseen 
personality? What provokes those feelings, unless they 
arise from impressions made by a departed one, who con- 
tinues to possess all of soul consciousness, and who may 
retain the sentiments in accord? 

What is the meaning of powers, if they have no functions ? 
Nor would we expect spirits to evince functions that we 
would detect by physical contact. The mysteries of spirit 
functions are obscure, and although our gross outer nature 
apprehends not, yet the facts do obtain, as known by us in 
our own spirit consciousness. 

We have some knowledge of phenomena that go far to 
show that there is a media between the grossly physical, and 
the finer spiritual. These are electricity and magnetism. 
We are very emphatically conscious of their phenomena. 
But what do we know of their essential natures? The per- 
sonal spirit entities may, on their side, be just as familiar 
with these phenomena, as we are on this side : and the nature 
of the proceedings is confessedly not understood, except by 
effects. Motives lying beyond we do not see: We only 
experience their effects. But the realities are positive. 

Cause and effect are absolute law in all domains. The 



RECOGNITION OF FRIENDS IN HEAVEN. 253 

effects we experience have correspondent causes. Impres- 
sions on our intellectual consciousness, must have corre- 
sponding causes, they are spiritual, but none the less verities 
as causes. 

There is not much wisdom in our general recognition 
of departed spirits and hence the denying of their functions. 
One of the most interesting things that concern spirit recog- 
nition is that of identifying persons never before seen, as 
in the case of the recognition of Moses and Elias, on the 
Mount of Transfiguration, by those of his disciples that had 
accompanied Jesus on the occasion. 

Similar recognitions are made occasionally now, by per- 
sons in the trance state. The present writer during his early 
gospel ministry, witnessed in his audience, during his preach- 
ing three several trances of different degrees of complete- 
ness. One recognized this writers own father, whom she 
had never seen before, and a communication she received, 
was of such character as made it certain that no mistake 
was possible, because it adverted to facts known only to 
the writer and concerned his ministry, pointing out a work 
partly in manuscript then, but afterwards discontinued for 
a season, and its resumption urged, because of its great 
importance, as declared. It is strange that the manuscript 
then written was a part of this very book— "Human Des- 
tiny," and which the father urged his son to resume, and 
put to publication. Now, if this work has merit, it is in- 
teresting that it was so appreciated. 

Every impression not accountable with us as results of 



254 HUMAN DESTINY. 

our own antecedents must come from without, and the causes 
of the impressions are indicated by the character of the 
effects. When these effects relate to antecedent relation- 
ships as must be judged of sometimes, we can but know they 
are from former companions. Those former companions 
may now be in various environments, and of various modes 
of thought. 

It cannot be doubted but that sentiments are held, be these 
kindly or otherwise, they can still be expressed by the char- 
acter of our impressions. The denial that impressions have 
foreign origin, affects not the facts, for although we possess 
genius and can, and do formulate thoughts and make impress 
on our consciousness, they do not explain all. The char- 
acter of the impressions must indicate the source of the im- 
pressions : and certain it is that these impressions are not 
out of the category of the laws of cause and effect. 

Mental phenomena are as positively true verities, as are 
the physical, only they are differently displayed. They 
come only through one sense, the intellectual, while the 
physical phenomena, come through both the physical and 
mental experience, and thus are far more tangible to us. 

It requires some attention and effort also to make im- 
pressions from foreign sources tangible and coherent. But 
our efforts will be rewarded thereby. 

It is by far more natural that friendly spirits will en- 
deavor to communicate than others, who would be more 
likely to have a disinclination. Evil spirits indulge their 
instincts: and good spirits are apt to love correspondence 



RECOGNITION OF FRIENDS IN HEAVEN. 255 

with friends. Doubtless myriads of instances occur of 
failures of foreign spirits to make connections with their 
kindred in this life. But they are less conditioned and do 
not weary by repetition. 

The question now comes up as to whether cognition by 
departed spirits may not, on occasions, cause sorrow and 
regrets. This would be so if it were not that causes of 
events are patent to a disembodied spirit since their cogni- 
tions are plenary, and they having the power to control their 
own sensations can avoid any disagreeable sensation. The 
adverse allegation would apply to the Omniscient who can- 
not be presumed to be affected by adverse causes. Goodness, 
in order of its measure of absoluteness will ever make the 
best of all things. In this optimism has its elements. 

The observing one that is good in character ever Has sym- 
pathy for its objectives of life character. Right here we find 
the philosophy of kindred friendship and sympathy. 
Kindredship has relation to the character of its correlations, 
and ever takes the good side. The bad is only entertained, 
when practicable for object of amelioration. Here Grace 
and Mercy have functions. "Pity hides a multitude of sins." 

Mercy controls all things except a free will. To control 
it would involve an absurdity. Free will implies the nega- 
tive of interference, in principle. 

Foreign spirits never attempt control of free will, and 
only can be suggestive. With, good spirits sympathy is the 
expression, while with bad ones temptation and coercion, are 
the motives. But all departed spirits doubtless have func- 



256 HUMAN DESTINY. 

tions, and have in greater or less extent the power to corre- 
spond with the living on earth, in measure, and character as 
are their natures. 

It is not every one that has full realization of the interest- 
ing truth of divine utterance that it is more pleasure to give 
than it is to receive! But there are many warm hearts that 
have experienced those delights that have afforded the 
charms of a blessed lifetime. 

Those endearments last forever; death dissolves them 
not: immortal memories tenderly await reunions. How 
many proofs we have of the profound endearments, height- 
ened by events of philanthropic acts. The writer had an 
intimate acquaintance, some thirty years ago, with a gentle- 
man moving in the best society, who, however, was not a 
professor of religion, and was a materialist. When ques- 
tioned as to his moral sentiments he would acknowledge 
himself to have a natural disposition to do kind acts : but 
always declared his inability to believe the Scritpures to be 
Divinely inspired. He recognized them as a code of good 
moral ethics: but believed them to be only equal to those 
of Zoroastor, Confucius and Socrates. He, L. T., was a 
man of means which he ever employed for affording kindly 
services to the needy. His universal habit was to give some 
time every day to discover opportunities to afford relief to 
the needy and the suffering. No widow or orphan in his 
knowledge was ever known to go without his kindly services 
when in need. One instance in particular is illustrative of 
his character. On one of his charity rounds he found a 
widow in tears. She was averse to allow knowledge of the 



RECOGNITION OF FRIENDS IN HEAVEN. 257 

cause of her grief. But such a case could not put him out 
of his sense of propriety and when -after considerable en- 
deavor, he learned that her home was sold under a mortgage 
which her deceased husband had executed. She declared 
that she had succeeded well in keeping up Her Spirits until 
she was warned to remove from her home speedily ; and then 
she confessed she could not longer hold composure. The 
kind neighbor told her to keep courage for there were kind 
hearts near. He then demanded of the banker that had 
bid off the property at the face of the mortgage, while the 
same was worth twice the amount, an explanation, and 
question was demanded, whether, if his just claim were met 
he would reconvey. A reluctant affirmative resulted in the 
reconveyance, when another property of value of the equity 
was secured and conveyed to the poor widow by title deed, 
to the inexpressible joy, of the recipient, and relief of her 
needy little ones. 

This good man at his death left evident signs of his change 
of views of revealed truth as he desired the reading of the 
Bible and especially the passages that encourage the hopes 
of Heaven. 

Did not this man evince those charming virtues Jesus 
named in the xxv Matthew in his citations to those on his 
right hand, and is he not now amidst, the charms of those 
high virtues in celestial ministrations? 
17 



CHAPTER XXXII. 

DESTINY OF THE UNRIGHTEOUS. 

Although the term unrighteous must certainly be re 
garded as an indefinite one and that degrees of character 
must be possible, yet an antithesis must be recognized and a 
principle is thus involved which language most certainly 
demands. 

The antithesis of great and small; high and low; light and 
dark; cold and hot; good and bad, cannot be spared from 
the categories of language. 

We could not conceive of a system of morality without 
the antithetical correlative. This as certainly admits of 
degrees of state as every measure of proportion obtains in 
the antithetical formula. 

The element of truth and sacred morality are founded on 
this principle. The Holy Scriptures declare it; and the 
ethics of mankind in all ages involved the principle. 

In the dawn of civilization, in the Orient, Wisdom was 
the factor of Righteousness, and had for its antithesis, sin. 
Salvation from sin was Wisdom. This could thence be ac- 
quired only by suffering. Thus Zoroaster projected 
metempsychosis or transmigration as the means or oppor- 
tunity to gain wisdom by suffering. The Religion of Brah- 
manism and Buddhism, was founded on the principle of 
suffering, as is well known. 
258 



DESTINY OF THE UNRIGHTEOUS. 259 

Suffering is the absolute result of sin, and voluntary 
suffering is its cure. Moral philosophy is founded on this 
very same principle, and no fiction can eliminate this truth. 
Human experience, in all ages verified this fact : and Human 
Destiny will prove it to all eternity. 

The Moral Dispensations, with Heaven and Hell as final 
destinations, are founded on this principle, and no cavil can 
dispose of this truth. 

The Unrighteous thus have their eternal destiny in hell. 
But the prerogative of free will must exist in hell as the 
will is the cardinal element of the human soul. Hence the 
dispensation of the alternative of Heaven must be of char- 
acter to accord to the character of its denizens. Such it is, 
as is absolutely recognized in the Scriptures when properly 
understood : yet it is true that a mistaken interpretation, has 
led to questionable doctrines, now maintained in most Chris- 
tian denominations. 

The mistake is in the eschatology definitely stated in the 
twenty-fifth chapter of Matthew, where those on the left 
hand, the "goats," are recognized as definitely of one char- 
acter, and no moral grade recognized. The mistaken view 
is chargeable to the peculiarity of the vernacular language 
of the time, where and when the utterances were made by 
Jesus. 

The belief that all the departed from this life, are destined 
distinctly to two separate localities in the next world, with- 
out any recognition of grades of character, is founded mainly 
on the eschatological description of Christ in the allegory 



260 HUMAN DESTINY. 

of the judgment. But similar statements are found in other 
parts of the New Testament Scriptures. 

In this belief a mistaken idea is had of the sense of the 
passage. The stated division of the "Sheep," and "Goats" 
was simply an antithetical expression, as those of right and 
wrong; great and small. No ignoring of grades of char- 
acter was implied. 

The bold expressions of Jesus, that were in accord with 
the vernacular of the countries where they were uttered, 
taken in literal sense occasioned the conception that fear 
is the prime preventative of wrong doing. Hence the writ- 
ings of early theologians are so notably projected on this 
motive of restraint. 

The Scriptures which required to be translated from the 
languages in which they were written by the Evangelists and 
Apostles, were continuously made to conform to this idea 
of the restraining power of fear, in the translations made. 

It is, indeed, true that the literal sense of the utterances 
of Jesus, was most readily understood, and hence was so 
taken. But the literal sense is unquestionably not the proper 
one. Its application is in conflict with reason : and can only 
do mischief. What endless and woeful injuries have thus 
been entailed on humanity. It would seem that angels must 
blush at the stupidity of mankind in holding to such absurd 
notions ! 

To make this outrage on civilization apparent here in this 
discussion, some of the utterances of theologians of the past 
century will be given now: — 



DESTINY OF THE UNRIGHTEOUS. 261 

John Foster (See Edwards' works, Vol. VII, page 499), 
says: 

"God holds sinners in his hands over the mouth of Hell 
as so many spiders ; and he is dreadfully provoked ; and he 
not only hates them, but holds them in utmost contempt, 
and he will trample them beneath his feet with unexpressible 
fierceness ; he will crush their blood out and will make it fly 
so that it will sprinkle his garments and stain all his 
raiment." 

Jonathan Edwards says: "The world will probably be 
converted into a great lake, or liquid globe of fire; — a vast 
ocean of fire, in which the wicked shall be overwhelmed, 
which will always be in tempest, in which they shall forever 
be full of a quick sense within and without: their heads, 
their eyes, their tongues, their hands, their feet, their loins, 
and their vitals shall forever be full of a glowing melting fire 
fierce enough to melt the very rocks, and elements : and also 
they shall eternally be full of the most quick and lively sense 
to feel the torments : not for a minute, nor for a day, nor for 
one age, nor for two ages, nor for a hundred ages, nor for. 
ten thousands of millions of ages one after another, but for 
ever and ever without any end at all, and never, never, be 
delivered." 

The effects of this preaching as Edward's biographers tell 
were that "Whole congregations shuddered and simultan- 
eously rose to their feet, smiting their breasts, weeping and 
groaning." 

Thomas Aquinas, a great Theologian. (Summa pars 



262 HUMAN DESTINY. 

III., Sup. Qu. 93, Art. I), states: — "That the saints may 
enjoy their beatitudes and the grace of God more richly, 
a perfect sight of the punishment of the damned is granted 
to them." 

Another Theologian of the Puritans, made a similar state- 
ment : — "The sight of Hell-torments will exalt the happiness 
of the saints forever, as a sense of the opposite misery always 
increases the relish of any pleasures." 

Hopkins (Park Memoir, p. 202), has the following 
record: — "The smoke of their torment shall ascend up in 
the sight of the blessed forever and ever, and serve as a 
most clear glass always before their eyes to give them a 
bright and most affecting view. This display of the Divine 
character will be most entertaining to all who loved God, — 
will give them the highest and most ineffable pleasure. 
Should the fire of this eternal punishment cease it would 
in a great measure obscure the light of Heaven and put an 
end to a great part of the happiness and glory of the 
blessed." 

Saint TurTuluan, was prodigious in the cruelty he 
evinced in bis writings. Here is one of his statements : — 
"At that greatest of all spectacles : the last and Eternal Judg- 
ment, how shall I admire, how laugh; how rejoice; how 
exult when I behold so many proud monarchs groaning in 
the lowest abyss of darkness ; so many magistrates liquifying 
in fiercer fire than they ever kindled against the Christians : 
so many sage philosophers blushing in red hot fires with 
their deluded pupils ; so many tragedians more tuneful in ex- 



DESTINY OF THE UNRIGHTEOUS. 263 

pression of their own sufferings : so many dancers tripping 
more nimbly from anguish than ever before from pleasure." 

John Calvin, the learned and great Geneva Reformer, 
utters language equally cruel, in citing scenes of damnation : 
" Forever harrassed with a dreadful tempest, they shall feel 
themselves torn assunder by an angry God, and transfixed 
and penetrated by mortal stings : terrified by the thunder- 
bolts of God, and broken by the weight of his hand ; so as to 
sink into any gulf would be more tolerable than to stand for 
a moment in these terrors." 

Gardner Spring is equally severe and more ingenious 
in his conceptions of cruelty : "When the Omnipotent and 
angry God, who has access to all the avenues of distress in 
the corporeal frame, and all the inlets to agony in the in- 
tellectual constitution, undertakes to punish he will convince 
the Universe that he does not gird himself for work of 
retribution in vain" — "it will be a glorious deed when he who 
hung on Cavalry, shall cast those who have trodden his blood 
under their feet, into a furnace of fire where shall be weep- 
ing and wailing and gnashing of teeth." 

Martin Luther gives a logical turn to his sarcasm, rela- 
tive to those who ignore responsibility as to the future life : 
and founds his arguments against vice on the fear of punish- 
ment, just the same as did those whose utterances are just 
quoted. He says : — "If you believe in no future life, I 
would not give a mushroom for your God. Do then as you 
like. For if no God, so no devil, no hell : as with a fallen 
tree, all is over when you die. Then plunge into treachery, 



264 HUMAN DESTINY. 

rascality, robbery and murder." Strange that this astute 
moralist would give the fear of severe punishment as the 
great motive to virtue! 

MassiIvOn, had similar views : — "If we wholly perish with 
the body, the maxims of charity, patience, justice, honor, 
gratitude and friendship are but empty words. Our passions 
shall decide our duty. If retribution terminate with the 
grave, morality is a mere chimera, a bugbear of human 
invention." 

Fear of retributive justice is thus set up as the proper 
motive for restraint of vice, rather than the charms of virtue, 
and the blessedness of a holy life : and it is remarkable that 
this doctrine is founded on supposed scripture teaching. 

It is to the discredit of Christianity when such utterances 
as just cited are pressed into the code of morals ! 

How greatly different from these do we find even Heathen 
Mythology. Some passages in the Sanscrit, in the Vedas 
come vastly more acceptable to our present conceptions of a 
sound Morality. Many passages might be cited of sublime 
character. 

One Heathen story of later date may be here inserted for 
exemplification. Here it is: — "God once sat on his incon- 
ceivable throne, and far around him, rank after rank Angels 
and Archangels, Seraphim and Cherubim, resting on their 
silver wings, and lifting their dazzling brows, rose and 
swelled with the splendors of an illimitable sea of immortal 
beings, gleaming and fluctuating to utmost borders of the 
Universe. The anthem of their praise shook the pillars of 



DESTINY OF THE UNRIGHTEOUS. 265 

Creation, and filled the vault of Heaven with a pulsating 
flood of harmony. When, as they closed their hymn, stole 
up, faint heard, as from some most distant region of all 
space, in feint accents humbly rising a responsive 'Amenl' 
God asked Gabriel, whence comes that 'Amen! The higher- 
archic peer replied ; it rises from the damned in Hell : God 
took, from where it hung above his seat, the key that un- 
locks the forty thousand doors of hell, and giving it to 
Gabriel, bade him go release them. On wings of light sped 
the enraptured messenger, rescued the millions of lost, and 
just as they were, covered all over by traces of their sin and 
woe brought them straight up into the midst of Heaven. 
Instantly they were transformed, clothed in robes of glory, 
and placed next the throne : and henceforth, forevermore, the 
dearest strain of God's ear, of all the celestial music, was 
that borne by the choir his grace had ransomed from hell. 
And because there is no envy or other selfishness in Heaven, 
this promotion sent but new thrills of delight and gratitude 
through the heights and depths of Angelic life." 

The sublimity of this, is striking in itself. But when 
compared with those utterances before quoted it becomes 
exquisite, even though we cannot endorse the idea of a trans- 
fer from hell to heaven : such being so contrary to our Scrip- 
ture teaching. 

Before going further in this discussion, it is well to give 
attention to the notable ignoring of character that this 
assignment of the departed implies : as also the matter of 
a definite locality simply of Heaven and Hell. 



266 HUMAN DESTINY. 

No statement in the Scriptures is more positive than the 
many which declare that character will determine the estate 
of all. — That all shall be judged according to the deeds done 
in the body; and that every one shall receive according to 
what he hath done. 

Nothing is more reasonable than this obvious truth. No 
courts of equity disregard these maxims. The principles 
of cause and effect, are the fundamentals in philosophy : and 
how true it is that in all physical things we form practical 
judgment of coming effects, by the nature of the causes. 

How a contrary conception of facts in moral laws, and 
Human Destiny could have been so generally recognized 
as is done in Christian polemics is a mystery. The only 
explanation that appears is that Jesus did so declare it in 
his allegory of the judgment : as seems by a literal sense of 
the statements, to be a correct formula for a sound system 
of theology. But the literal sense is not admissible. 

A matter which is of notable character, needs be adverted 
to now in this discussion. This is the remarkable forms 
of speech recorded in the Old, as well as the New Testa- 
ments. Many of those are so inconsistent with present 
modes of thought, as to be almost incredible : and the only 
view by which we can receive them as inspired utterances, 
is by supposing that the statements were made in a quite 
different order of things, which cannot be accurately brought 
into present understandings. 

Translations from one language to another, cannot always 
be brought into the identical definitions : especially in matters 



DESTINY OF THE UNRIGHTEOUS. 267 

of moods and tenses. The imperative by use of our word 
shall is almost universally used for the indicative. 

In this very fact we find some excuse for some blunders 
of theological writers of later times. 

The amazing stories recorded in the pentateuch are of 
character, that require prudent thought, in our understand- 
ing of them. Indeed we are forced into the belief that divers 
statements of historical accounts got into biblical record as 
popular legends only. But this does not invalidate the gen- 
eral canon. 

Now for the purpose of explaining the order of Oriental 
thought and expressions that have led to the controversies in 
Scripture doctrines: and especially to show the manner in 
which the older holdings of Scripture teaching that are in 
conflict with what is maintained in this present chapter on 
Human Destiny; some quotations from the Bible will be 
here inserted. But no charge of scepticism can have ground 
in this. We cannot be responsible for the changes occasioned 
by lapse of time and progress of civilization. 

The importance of attention to the fact that even in sacred 
inspiration the declarations and utterances, could only find 
understanding by the parties to whom the utterances were 
made. Thus prophets may have spoken by inspiration to 
parties that gave record, who could understand the pro- 
phecies only by the order of their own intelligence. 

A citation of Scripture passages that had early record, 
and when civilization was of a very different order from 
ours will come in here properly. These will explain as to 



268 HUMAN DESTINY. 

the occurrence of the graphic utterances of Jesus during his 
ministry. They will show the necessity of our use of modi- 
fied expressions on points of discussion in this book. 

It can be seen that literal senses cannot be taken of divers 
Scripture utterances : and that the harsh language employ- 
ing such words as Hell-fire; Damnation; Eternal Punish- 
ment, etc., cannot be taken in the literal sense. 

Another fact to be learned by these quotations will prove 
the prerogative of the human departed, and show the liberty 
they have of deployments, and of taking part in scenes tran- 
spiring variously. 

Among the prerogatives of human spirits in the after life 
is their continuous exercise of influence on the minds of 
living persons. The doctrine of Demonology that Jesus, not 
only recognized, but concerned himself in their control 
implies, if it does not positively prove that human spirits, — 
departed ones, have the same power, as they have the same 
assignment as devils. 

It is almost impossible for us in the living state to avoid 
the belief that our thoughts are not all original, but sug- 
gested by departed spirits, be they good or bad. 

The many incidents of controversies and severe conflicts 
recorded in Scripture of men and devils, prove plainly the 
freedom of Spirits of the other world, which are regarded 
as in hell. The case of the extraordinary conflict between 
Micah the prophet of the Lord, and the 400 false prophets 
(II. Chron. XVIII, 20) and which then went to a higher 
court, reveals a scene difficult to be understood ; yet it does 
prove the great freedom that is still permitted to the fallen 



DESTINY OF THE UNRIGHTEOUS. 269 

spirits. The incident proves that wickedness is sometimes 
permitted to work out its own destruction. 

Another very interesting incident in Prophetic times is 
recorded in the book of Daniel (X, 13) reading thus : "But 
the Prince of the Kingdom of Persia withstood me, one and 
twenty days : But Michael one of the Chief Princes came 
to help me." The subject is that concerning the mighty con- 
flict between the Persian and Grecian Empires (Macedo- 
nian) in which Gabrial and Michael, the Archangels of 
Heaven, stood for Persia, during the campaigns of Darius, 
Cambyses and Xerxes, and when the latter Emperor had as 
many as 5,283,220 soldiers in one campaign, and with these 
had an auxiliary army of 300,000 Carthaginians. In this 
campaign there was a navy employed of 1,207 ships. The 
unseen agencies in the battles were the Devil and his angels 
on the one side and Michael and his angels on the other. 

How much this does seem like the great conflict recorded 
as having occurred in Heaven ! May the one of the far off 
time not really have been just such a conflict in another 
earth world; like as this great conflict between the mighty 
Empires here cited? Yet more practically; may not the 
suggestion be proper that the conflict may have occurred 
here during the prehistoric ages of our own earth. 

Another occurrence is cited by one of the Apostles, of 
a conflict between the Devil and the Archangel Michael con- 
cerning the body of Moses. A special feature of this con- 
troversy was the courtesy shown by Michael to the Devil 
in this disputation. Dr. MacKnight thought that the matter 
in controversy was because Michael wanted the place of 



270 HUMAN DESTINY. 

buriai of the body of Moses to be secret, lest the Israelites 
would make an Idol of it, which latter the Devil wished to 
be done. 

The freedom of action on the part of the fallen angels is 
thus evinced in a very decided way. What does this argue 
as to the vast number of human companions in hell that 
have their destiny with them, that is, those who go from 
this world ? One thing can be very certainly presumed : it 
is that although those represented as "Goats" who had been 
pronounced accursed, are less vicious than the old demons. 
So they undoubtedly also retain their free wills, and the 
liberty of progression: that is, that they are not literally 
confined. 

It certainly would be more to the honor and glory of 
God, to allow the intellectual powers, of those that un- 
fortunately violated the moral law of their maker, to be 
still persistent, since that the other powers of man were not 
involved in the catastrophy. The very fact that early pro- 
vision was made for man's moral redemption, would prove 
this. There seems no reason that when the moral powers 
that had been perverted were provided for there should not 
also be provision for the intellectual, that were not 
perverted. 

The stupendous proceeding of the Creator in what was. 
done in redemption, — in placing fallen humanity so greatly 
above the antecedent position is full of argument, as to what 
is still possible in the dispensation of works, for those that 
have not availed themselves of all the moral provisions that 
were made. When God makes improvements he ever does 



DESTINY OF THE UNRIGHTEOUS. 271 

the work in a way worthy of Omnipotence and Infinite Good- 
ness. Even man generally makes his improvements better 
than the original ; and in this he only follows the examples 
of his Maker. 

What should hinder those collossal intellects possessed by 
many men who might here be cited, and who had made 
ship wreck of their moral estate, and yet in so many secular, 
literary and scientific labors have astonished the world: 
what should hinder them from proceeding right on after 
death in the same line? God has often made even the 
wickedness of the wicked, to turn to his own glory, even 
in the present order of things; hence in this matter now 
in discussion, — being of so much vaster importance, — it 
would certainly be compatible for him to prove his own 
infinite excellence, — even in this! 

What did the persecution of the Huguenots in France re- 
sult in when they migrated to America? W r hat did George 
the Third inaugurate by his tyrannical administration in the 
American colonies ? Did not Divine Providence have some- 
thing to do in the results that followed in both those in- 
stances? It would perhaps be regarded as audacious pre- 
sumption ; the venture to suggest that the Creator strategeti- 
cally followed the event of the Rebellion of the Angels, by 
his construction of our world with new intelligences far su- 
perior to those that kept not their first estate. But this 
would seem to be the Divine order of procedure. 

The failure of Humanity, therefore, would seem to be a 
shade upon the Omniscience of the Creator; and if all the 
"wicked" of Humanity are destroyed, then how is it? 



^2 HUMAN DESTINY. 

PHILOSOPHICAL AND SCRIPTURAL ASPECT 0£ DESTINY Otf 
THE UNRIGHTEOUS. 

It is very evident in all parts of the New Testament 
Scriptures that relate to the future estate of the unrighteous 
that it is distinct from that of the righteous : and this is the 
universal holding of all Christendom. 

The inquiry in this article is to ascertain, as best may be 
done, in what respect this difference consists. The very 
nature of the proposition proves that it is of moral character. 
It does not essentially relate to the intellectual and social 
powers as thus contemplated. A wicked or unrighteous act 
has, for its elements, primarily moral principle only : and the 
question as to how far it affects the future destiny of the 
other powers of a responsible being can only be as to the 
sequel. Thus it is in the analysis of the question where the 
solution is to be found. 

The transaction in the Garden of Eden which is recog- 
nized as the first sin of human kind, was disobedience, and 
not simply the fact of eating fruit. When passing from the 
individual to the collective, and taking the Psalmists' expres- 
sion: "the wicked shall be turned into hell, and all the 
nations that forget God;" we cannot think that the heathen 
nations can be included as so specifically assigned. It can 
only mean that such as having a knowledge of God, but 
are so little impressed by this knowledge as to be forgetful 
and so they cause a delinquency that exposes them to hell 
as is stated as the consequence of their forgetfulness. 

The language of Jesus in reference to the final Judgment ; 



DESTINY OF THE UNRIGHTEOUS. 273 

where he states to those on the "left hand:" "depart from 
me ye cursed into everlasting lire, prepared for the devil and 
his angels," is of this import : because the curse resulted 
from censurable neglect of the laws of charity. The very 
same principle obtains in all Scriptural allusions to the 
cause of condemnations. It always only involves moral 
principle, and relates not to other intellectual or social 
doings. 

The question now is as to whether guilt is involved. The 
"fallen angels that sinned, and kept not their first estate," 
are said by St. Peter to be "cast down to hell, and delivered 
in chains of darkness, to be reserved unto judgment." The 
hell thus prepared for the devil and his angels is the same 
place cited by Jesus as that to which the wicked of human 
kind are assigned. 

Having now thus cited this destiny of the wicked : it is 
in place to ascertain what is the character of this hell. — It is 
mentioned as a "furnace of fire;" as a "bottomless pit," and 
as a "Lake of fire and brimstone." What do these terms 
specifically mean ? Certainly they do not have a literal sense ; 
because they have no adaptation to the estate of culprits 
whose fault is not of literal character but moral. They are 
very bold and graphic symbols, and surely are of great 
significance. 

Before an explanation of the terms be attempted it is well 

to note some Scripture associations of them. Jonah cried 

out : "out of the belly of hell cried I, thou heards me." Here 

hell meant the stomach of a fish. David said "the sorrows 

of hell compassed me." This sorrow was of political char- 
18 



274 HUMAN DESTINY. 

acter. And again the Psalmist says: "The pains of hell 
gat hold of me." This was in another personal trouble. 

But the most graphic of all scripture records of remark- 
able expressions of this kind we find in David's prayer, as 
found in the eighteenth Psalm. Here it is : — "In my distress 
I called upon the Lord, and cried unto my God : he heard 
my voice out of his temple, and my cry came before him, 
even unto his ears. Then the earth shook and trembled : the 
foundations also of the hills moved, and were shaken, 
because he was wroth. There went up a smoke out of his 
nostrils, and fire out of his mouth : coals were kindled by it. 
He bowed the Heavens also, and came down : and darkness 
was under his feet. And he rode upon a cherub, and did 
fly : yea he did fly upon the wings of the wind. He made 
darkness his secret place : his pavilion round about him were 
dark waters, and thick clouds of the skies. At the bright- 
ness that was before him his thick clouds passed : hail stones 
and coals of fire. The Lord also thundered in the heavens, 
and the Highest gave his voice: hail stones and coals of 
fire. Yea he sent out his arrows and scattered them: and 
he shot out his lightnings, and discomfited them. Then 
the channels of waters were seen, and the foundations of the 
world were discovered at thy rebuke O Lord, at the blast 
of the breath of thy nostrils." 

This Prayer of David, which has also record in 2 Samuel, 
22 chapter, was made as a song of praise when he was in his 
great trouble with Saul. Like this, is language uttered by 
Isaiah in his prophecy against Nebuchadnezzar : he exclaims 
as follows : — "Hell from beneath is moved for thee to meet 



DESTINY OF THE UNRIGHTEOUS. 275 

thee at thy coming: it stirreth up the dead for thee, even 
all the chief ones of the earth : it hath raised up from their 
thrones all the kings of the nations (xivio,). For thou 
hast said in thine heart I will ascend into heaven : I will 
exalt my throne above the stars of God : — I will ascend 
above the heights of the clouds : I will be like the most 
high : Yet thou shalt be brought'down to Hell ;" (Chap, xiii) 
. . . "for the stars of heaven shall not give their light: 
the sun shall be darkened in his going forth, and the moon 
shall not cause her light to shine. I will shake the Heavens, 
and the earth shall remove out of her place, in the wrath of 
the Lord of Hosts and in the day of his fierce anger." 

Jesus, in his allusion to the prospective destruction of 
Jerusalem, quotes these latter words of Isaiah, or what is 
perhaps still more likely both Isaiah and Jesus employ only 
popular words on occasions of great events of state. Some 
commentators apply these words of the Saviour to what is 
supposed as a prediction of the end of this earth world. 
But it is all in accord with the remarkably bold forms of 
language in Oriental countries, for more than two thousand 
years before the advent of Christ : who himself continuously 
employed the same forms of graphic speech. 

It is the very same style of speech that Jesus used when he 
spoke of the doom of those who at death lack the noble 
virtues. The words "depart ye cursed into everlasting fire," 
appears now to us as language only suited to the severest 
culpability: whereas it, when thus uttered, had its applica- 
tion distinctly to persons lacking only the high virtues, they 
failing to minister to persons in want. No aggressive 



276 HUMAN DESTINY. 

cruelty or malicious conduct was implied. The word 
"cursed" itself was only what is now the equivalent of "con- 
demned" as now used, — simply rejected, or not chosen. The 
incident of the use of this word "cursed" by Jesus in rela- 
tion to the barren fig-tree, where, certainly, no moral ques- 
tion was involved makes this apparent. 

It is evident that no criminal charge was alleged against 
Dives: he simply lacked the virtue of self-denial. So also 
with the five virgins that lacked oil for their lamps. The 
difficulty was, in these instances, of a negative character. 

The condemnation of human derelicts is certainly less in 
gravity than that pronounced against the fallen Angels, who 
are stated to have been charged with sedition and rebellion 
in heaven. But that this rebellion was in the special abode 
of Deity is yet a question. 

As the condemned of earth are stated by Jesus to have 
their portion in "everlasting fire, prepared for the devil and 
his angels," it is well to ascertain, as far as possible, what 
were the circumstances concerned : what is the character of 
that place, and what the conditions of those so assigned, 
in order thus to know what also will be the condition of 
those of human kind that are assigned to the same place, 
and so to share with them in their estate. 

The following passages of Scripture afford some particu- 
lars concerning the antecedents of the devil and his angels, 
as also the occasion of their destination : and, first, it may 
be observed that the Angels that "Kept not their first estate" 
are recognized by Milton as having had an eminently exalted 
position among the hierarchies of Heaven : that from having 



DESTINY OF THE UNRIGHTEOUS. 277 

become proud and envious, joined in a rebellion against 
God : that a war ensued, conducted by Satan and his angels 
against Michael the Archangel and his hosts: that the 
rebellion was overwhelmed, and the vanquished were cast 
out of Heaven. 

The Revelator (Rev. xii:7-i3) states of this event as 
follows : — "And there was war in heaven, Michael and his 
angels fought against the dragon; and the dragon fought, 
and his angels, and prevailed not; neither was their place 
found any more in heaven: and the dragon was cast out, 
that old Serpent called the Devil and Satan, which deceiveth 
the world: he was cast out into the earth and his angels 
were cast out with him . . . woe to the inhabitants of the 
earth, and the sea for the devil is come down unto you 
having great wrath." 

Jesus said to the Seventy: "I beheld Satan as lightning 
fall from heaven." (Luke x:i8.) 

These quotations bring the account, in the antecedent his- 
tory of the fallen angels, down through their rebellion to 
their doom in hell. 

Now it is in place to ascertain what this "hell' is to which 
those angels were doomed. The Revelator states they were 
cast down upon the earth, and spoke of it as a woe to its 
inhabitants because of their great wrath. St. Peter says 
they were cast down to hell, and he with St. Jude says that 
they were reserved in chains of darkness : and Jesus states 
that everlasting fire was prepared for them. So much now 
for the consignment: and thus their condition and experi- 
ence in the assignment, comes next for consideration. The 



278 HUMAN DESTINY. 

woe expressed by the Revelator to the inhabitants of the 
earth and the sea, is very significant : and the proceeding of 
the devil among men, noted as going about as a "roaring 
lion seeking whom he may devour," — as stated by St. Peter ; 
and the caution he urged in consequence, is also alike signifi- 
cant. 

At the very beginning of historic humanity, in the Garden 
of Eden this predicted mischief began. The history of 
Christ's ministry, and that of his apostles are full of state- 
ments concerning the works of the devil and his emissaries. 
A very large portion of the work of Jesus and his disciples, 
in their ministry was to counteract the works of devils, who 
were pronounced to be exceedingly numerous, — proceeding 
in legions, and doing all manner of mischief among men, 
women, children, beasts, and other objects of nature: and 
Satan is pronounced, in scripture, as "the prince of the 
powers of the air." — The sea, the land, and the air, are 
alike the realms of his exploits. 

The presence of Satan in high councils with Kings, 
Princes, and men of authority: as also with the Lord, on 
occasions of assemblies on earth and in heaven during human 
history, and mostly concerning human affairs, are notable 
circumstances to be taken into account in our endeavors to 
ascertain the condition and behavior of the devil and his 
angels : and this for purpose of judging what is to be under- 
stood by their consignment, and as to what is to be under- 
stood by the terms of "Hell" "Hell-fire" and "Chains of 
Darkness." 

Scripture statements, as appears, can never be taken in 



DESTINY OF THE UNRIGHTEOUS. 279 

the sense that the fallen angels, — (which are implied by all 
stated of devils) — are literally confined to any one place, 
and as doomed to a local hell. 

Now, since the unrighteous of the human race are pro- 
nounced to have the same doptn, all these facts apply alike 
to them. 

It is not to be presumed that the departed unrighteous of 
human kind are alike full of "wrath" and so disposed to do 
ruinous acts continuously as their associates, the devils. Yet 
the presumption does appear that like liberty of proceedure 
does exist. The very fact that the will and other intellectual 
powers are the attributes of the soul and cannot be destroyed 
without annihilation of the soul is proof of this. No human 
researches ; no human philosophy has ever proven the possi- 
bility of the annihilation of any thing. No scripture state- 
ments assert it. To be "burnt up;" to be "destroyed ;" to 
"end ;" "to be no more," all signify only to cease to exist in 
the same form. 

It does not follow that any of these foregoing statements 
imply anything but legitimate and correct scripture accounts 
and statements, when properly understood. No disbelief of 
the Holy Scriptures, in any measure is entertained. All is 
truth. What is needed is a correct understanding of them. 
The languages in which the Old and New Testaments were 
written, as the Hebrew, Syriac, Greek, and others, all were 
very different from our own at this day, and required many 
translations and expositions : and while originally given by 
Divine inspiration, and while transcribed by the greatest of 
care, yet as subsequent writers were not infallible, the render- 



280 HUMAN DESTINY. 

ing of the senses of many words of divers meanings, have 
not always had their correct meanings in all cases preserved, 
to us. Even as early as the time of Christ the Hebrew 
records had to be illustrated by parables. 

The prediction of Christ of the convulsions of nature at 
the overthrow of Jerusalem was of like character in descrip- 
tion as the language of Isaiah: thus: — "The sun shall be 
darkened, and the moon shall not give her light, and the 
stars shall fall from heaven, and the powers of the heavens 
shall be shaken." Jesus, also, in speaking of the desolation 
of the city of Capernaum, says: "And thou Capernaum 
which art exalted unto heaven shalt be brought down to 
hell." 

It is in no measure different from the same graphic lan- 
guage he uttered as to the fate of those who failed to minis- 
ter to the wants of his disciples, in bidding them to "depart 
into everlasting fire, prepared for the devil and his angels :" 
or in calling his earnest disciple, Peter, "Satan," when the 
latter declared that his Master should not be treated cruelly. 

Before the attempt to discern more particularly as to how 
much of especially literal sense is to be taken as to locality 
of either Heaven or Hell, it is well to take into consideration 
still more of collateral facts. The devil and his angels 
described as being in hell, are also stated by scripture as 
free to act, and as ever manifesting their disposition to do 
mischief and injury to others, not only in a local hell, but on 
earth. Their presence on earth is definitely stated in the 
many events of demonology that are perspicuously deline- 
ated in the four Gospels, and specifically declared by Jesus, 



DESTINY OF THE UNRIGHTEOUS. 281 

concerning the doings of devils among the people. Their 
personality is positively recognized : and personal possessions 
declared. It was one of the proceedings that were enjoined 
by the Master on his disciples to exorcise, or "cast out 
devils." 

This is all in accordance with the beliefs of the people of 
that day in Palestine. Jesus, — for reasons we do not well 
understand, did not make any effort to instruct otherwise : 
but conformed his language to the literal conceptions of the 
people. One thing is certain, that the best informed among 
the Jews could not understand the Spirituality of the Gospel. 
If Jesus had not used parables he could not have been under- 
stood. This seems strange to us now, yet it is even so ; and 
the incident with Nicodemus proves it. 

The obscure statements in scripture of the war in heaven, 
comprise alike vague ideas as held by many, who believe that 
the war occurred in a specific or local heaven where God is 
enthroned. This could not have been the real meaning in 
any citation. The word "heaven" is obviously applied 
diversely to the Sky: to the Spiritual Kingdom established 
by Jesus Christ on earth and supremely, to the Royal 
Presence of Deity, where his Throne and stated personality 
may be known, and his Divine personal benedictions are 
enjoyed. But how little do we really know of this specific 
locality? for God declared to Solomon that specific bound- 
aries cannot be a home for him, even not the Magnificent 
Temple he had built. "Heaven is my Throne and Earth is 
my foot-stool," he declared; and this is about all that this 
wisest of men could understand. 



282 HUMAN DESTINY. 

The case as seems certainly to be the most rational, as to 
the "War in Heaven," is the Moral Conflict between Good 
and Evil, which may in the vast antecedent have had a very 
special, literal and demonstrative occurrence, and crisis; as 
like political events in our age occur among governments. 

Possibly on some other Populated World, (like as is our 
own), in remote cycles of time, there may have occurred 
moral or political events or phases of government among 
intelligences less physical than our Humanity, and like as 
what we conceive Angels to be : and that a mighty contest 
may have occurred that would conform to the Sacred his- 
toric allusions we have found in the Bible. 

The chapter on Astronomy in the a p osteon division of 
this work is suggestive of this. 

Supreme among human endowments is the will. This is 
the cardinal element of the human soul, and must survive 
natural death. Thought or intellectual consciousness must 
survive or else our identity is lost at death. The moral 
emotions, all concede to be persistent, tho' some believe these 
may become impaired. Memory will continue, as the 
dialogue of Abraham and Dives proves. The mental affec- 
tions also are persistent as the same dialogue shows. The 
esthetic principle in human thought must be persistent, or 
all the beauties of heaven spoken of by the inspired writers 
are a myth. Genius cannot be considered as simply a 
function of the brain, and thus a physical attribute only. 
It is genius that is the qualification for admiration of beauty 
in all things, as also of mechanics. 

With such powers as these and many more might 



DESTINY OF THE UNRIGHTEOUS. 283 

be cited, the departed spirits will find employment, what- 
ever may be the extent of the development at death. 

The reader is referred to what is stated of the availments 
of the sciences for the enjoyments and employments in the 
next estate see the a posteori arguments in chapters eighteen 
to twenty-five. 

But, now, what is there to be said of the experiences of 
those who die in lack of moral qualifications, the "unright- 
eous?" — Well, "every one shall receive according to what 
he hath done," so say the Scriptures : so say reason, common 
sense and justice. All will have all of good they are fitted 
for. The dispensations in the after world are stated in 
Scripture to be fixed. But under these all have power to 
act in accordance with their qualifications, and those are of 
indefinite extent. Heaven and Hell are unquestionable 
entities, although not certainly definite localities, while yet 
all of locality that is pertinent will as unquestionably be 
realized. 

Now, as to the destiny of the wicked, that is those lacking 
the moral development, — what is it that is to be stated ? In 
answer to this it is best to give the statement of Christ, 
where he alludes to the final account: Mat. xxv:4i. Of 
this passage the original Greek wording is here given with 
its English parallel : — 

"Tore epei /cat rots c£ €v<ovv/x.a)v TLopeveaOe 

Then He will say also to the of left go 

cwr' efxv ot KarrjpafievoL «s to irvp ro 

from me the having been accursed into the fire the 



284 HUMAN DESTINY. 

aaoviov to YjToifJLdo-fjLevov Tto Sia/3oA.a> 

age-lasting, that having been prepared to the accuser 

Kat Tots ayyeXot? avrov." 

and to the messengers of him 

This shows the literal parallels of the Greek in English 
words, and by comparing it with the authorized version it 
will help us to get the meaning of the words of Jesus in 
this very important passage. 

In the verses following this 41st, — the 42d and 43d, we 
have the reason given by Jesus for this pronunciation thus 
made : and it is of the greatest importance that we study this 
language that declares the state of those on the left hand 
(goats) who were thus informed of the reason of their 
doom. 

It will be noticed that every one is of negative character,. 
— implied nothing criminal. They lacked those amiable 
virtues of pity for suffering ; kindliness to strangers ; sympa- 
thy to those in want. 

Those on the right hand (the sheep) had all these virtues 
and were appointed unto everlasting life, but those lacking 
in these amiable characteristics were appointed unto "ever- 
lasting fire. ,, 

Now, to understand correctly the true meaning of the 
words of Jesus, so graphically uttered, it is necessary that 
several pertinent facts be well considered. The primal one 
is the real meaning of words employed in the premises con- 
cerned. Another important point is to know aright the occa- 
sion of the utterances ; and the pertinency of the statements. 

It is high moral perjury for any one to endeavor in a case: 



DESTINY OF THE UNRIGHTEOUS. 285 

so sacred as this to make any effort to pervert the meaning 
of scripture utterances, in any endeavor to accommodate the 
sense to preconceived doctrinal views, not true to the original 
sense. 

This scripture here quoted is St. Matthew's record. Some 
supposed he had originally written it in Hebrew, A. D. 41, 
and himself rewrote it in Greek about A. D. 65. But we 
have no positive knowledge of the matter, while we all 
believe Matthew's Gospel to be a truthful account of the 
words, teachings and doings of Jesus, whom he had accom- 
panied continuously during the four years after his call to 
discipleship. Jesus and his disciples, doubtlessly, while in 
Gallilee, at least, spake the common vernacular of that 
country, because their ministrations were to the common 
people. 

In Jerusalem and elsewhere in Judea the teachings of 
Christ, doubtless, were adapted to his hearers in those locali- 
ties, and when put to record were written in the vernacular 
Greek, because the literature of the age was in the Latin 
and Greek languages : mostly the former until the Vulgate, 
A. D. 384, took its place. 

Matthew's gospel in the Greek cites the fate of those 
lacking the Christian virtues to be "everlasting punishment," 
as stated in verse 46 of 25th chapter, and as this utterance 
is in the use of the same bluntly graphic wording common 
at the time when strong metaphors were employed in urgent 
cases, requires careful study to know the specific meaning. 
Thus the circumstances to be considered are first, the char- 
acter of the condemned : and as no crime is alleged, but only 



286 HUMAN DESTINY. 

lack of charity and kindness, and thus a lack of fitness for 
association with those of the endearing virtues, are "cut off" 
as the original word KoXamv makes it. It means a separa- 
tion from those of refined culture and kind dispositions. 
When thus cut off; what then? Jesus uttered the words 
"depart from me ye accursed/' or condemned ones, that 
have ever estranged yourselves by your unfeeling averse dis- 
positions, never ready to do a kind act. 

The occasion of this speech of Jesus was when the matter 
of retribution had been treated of as shown in the 23d and 
24th antecedent chapters, where the terrible calamity of 
Jerusalem was predicted as inevitable, because of their wilful 
obstinacy. He had expressed his most pitying sympathy 
thus : "O Jerusalem, Jerusalem, thou that killest the 
prophets and stonest them which are sent unto thee, how 
often would I have gathered thy children together, even as 
a hen gathereth her chickens under her wings, and ye would 
not ! Behold, your house is left unto you desolate :" and he 
then proceeded to give the prediction of the utter overthrow 
of their city and country, with the most terrible suffering, 
which he called the "end of the world ;" for it was the end 
of the old dispensation — its utter destruction. To read this 
prediction, and the several allegories that follow, will pre- 
pare us to know exactly what was in the mind of Jesus, 
namely the absolute consequences of wrong doing, evincing 
the law of "cause and effect." The profound sorrow of 
Jesus could not avert the mischiefs that follow wrong doing : 
and even the failure to do the best will be unfortunate — so he 
expressed it. How very terrific, and how overwhelming his 



DESTINY OF THE UNRIGHTEOUS. 287 

language describing the fate of Jerusalem. This scene given 
in the 25th chapter is of like character, and as in the other, 
so in this the comparatively innocent do suffer in general 
calamities. The dire wickedness of blasphemers, thieves; 
treason and murder is not alluded to in this last scene of 
judgment given. Only the principle of responsibility is in- 
tended to be inculcated, and not the degrees. 

The several illustrations given prove this. In the case of 
the marriage feast the virgins that neglected to have oil for 
their lamps were left in the darkness outside of the illumi- 
nated palace, as the consequence of their neglect. Another 
case affords an example of a similar result ; this from neglect 
of the proper employment of his master's money in trade — 
though he had protected the principal. He was deprived of 
his trust and cast into "outer darkness." 

Still another case of seemingly minor cause 01 misfortune 
may be cited. This is relative to the guest who came to a 
royal marriage without having a proper garment. He was 
ordered to be "bound hand and foot and cast into outer 
darkness" — Mat xxii:i3. Weddings of noblemen in the 
orient always occurred in the night in brilliantly illuminated 
palaces. The guests were provided for with garments suited 
for the occasion. Entrance to the festivities without the 
proper adornments was forbidden. The penalty in the case 
of faultiness in this was the same precipitation into the 
"outer darkness." 

These several cases are ample now to show the circum- 
stances and character of faultiness of the persons thus 
treated. As in the allegory of the final judgment the con- 



288 HUMAN DESTINY. 

demned ones were not charged with crimes but only with 
lack of proper compliance with ceremonies. That is the 
examples are of sack character. But the consequences of all 
the cases were described by the statement of the same severe 
sequences or so called "penalties." 

Language was very meagre in expletives in that early age 
of civilization. To be described as cast into "hell fire/' 
"outer darkness," and "bound hand and foot" and so thrust 
out, are forms of expression seeming inconsistent to us now, 
as penalties for such measures of faultiness as are stated. 
The service was not acceptably performed or not in accord- 
ance with the ceremonies and regulations of the occasions : 
and how could the descriptions in that age be different if 
only two sequels can come to all acts of human life if a fixed 
heaven and a fixed hell must receive all and they thus 
divided into two classes only ? Even the Devil and his angels 
were made the hosts to receive the unfortunates who had 
failed to conform to prescribed ceremonies ! No measure 
of irreverence is indulged here against the sacred records: 
the purpose being alone to so study and analyze the passages 
as to find their true meanings. 

Not a shade of the common disregard for popular inter- 
pretations of scripture would exist if true expositions had 
been made of the obscure passages ; such as here cited. How 
many times do we hear the sorrowful questions, — even now : 
"Who then can be saved?" 

When the true meanings of the difficult passages are 
sought for in the light afforded by comparisons with other 



DESTINY OF THE UNRIGHTEOUS. 289 

scripture passages, such as the prayer of David, and the 
language of the several prophecies cited in this chapter, a 
great relief comes to the mind of the candid reader. Meta- 
phors and parables are never intended for specific details but 
only to bring less common topics into more easy comprehen- 
sion by similitudes of objects open to popular observation. 
Thus when the consequence of mistakes or deficiencies in 
accomplishments, — when no crime is predicable in the case, 
when classed in with criminal acts when penalties are cited 
as hell-fire; eternal death, etc., there is an absolute necessity 
to find a solution in the light of justice! else our reason is 
overwhelmed. 

In the clear and precious light of the gospel, we have in 
such scripture passages as : — "All shall receive according to 
what they have done." — "We shall be judged according to 
the deeds done in the body/' etc., our minds find the precise- 
ness of sense that reason enthrones upon our consciousness. 
And still more of blessedness comes to our experience when 
the real character of our most Gracious Heavenly Father 
imparts to us the emotions of his Love, in the reign of his 
benignant justice, which secures to us all of blessedness that 
our qualifications admit of, like as the precious sunlight 
impinges upon all parts exposed to its rays, in full extent of 
surface. 

The contradictions and paradoxes that are found in the 

popular interpretations of scripture are distressing in the 

extreme. Thus when we take the former conception of Hell, 

as a "pit of fire and brimstone :" or even when taken in the 

19 



290 HUMAN DESTINY. 

light of the modified view, recognizing it as a fixed place of 
torment where the sufferings are such as that fire or burning 
gives its character. 

Stating Hell to be the local place of the imprisonment of 
the Devil and his angels, when consociated with the popular 
teaching of demonology, concerning which it is represented 
that Jesus and his disciples had their chief literal employ- 
ments on earth in relieving "possessed" men and women 
from their mischiefs, it proves one of the great emabrass- 
ments of the preachers of our day. 

The embarassment is enhanced by the interpretations that 
place all that fail of Heaven into that infernal confinement, 
with the Devils as their companions — when also it is repre- 
sented that lost people are intruders there ! 

The truth is that Heaven and Hell are simply the two 
dispensations entered by the souls of the departed after 
death. The dispensations are universal and of endless dura- 
tion. The one is that of Grace and blessedness, the other of 
works and suffering! Both contemplate progression accord- 
ing to the aptitudes of the denizens, thus in the Universe of 
God every faculty of the human being which is not destroyed 
by the dissolution of the body is persistent : the Moral, Intel- 
lectual and Social powers being the chief. This the Scrip- 
tures prove, and reason accepts. 

The Will is the cardinal element of the Soul, and in the 
moral, the intellectual, and the social relations it is the 
supreme functionary, and the deployment of the will is under 
the laws of the dispensations, in a very analogous manner as 
human wills are amenable to the laws of civil governments 



DESTINY OF THE UNRIGHTEOUS. 291 

on earth. The laws here do not destroy the will but they 
educate the will. No hypothetical cavil as to the integrity 
of the dispensations or eternal persistency of estate can come 
in place, if reason be on her throne, and philosophy has ele- 
ments of truth. 

The moral, intellectual, and social powers of being will, in 
all time and all extent find their own proper complements, 
in all that concerns them. Every human soul has its own 
adaptations in its elements of being, and extent of culture, 
in all its characteristics, and its capacity for progress in the 
determined dispensations God has instituted. Place deter- 
mines not character, but character determines place. Place 
is any where and every where the dispensations allow. 
God's Universe comprises the dispensations. Heaven is 
boundless, so is Hell. The extent of development in virtue 
or in vice determines the happiness or misery of the subject, 
and no interference can dominate the free will. What then 
is it that can be predicated of results ? — Progress either way : 
and this in any direction or extent, but under The dis- 
pensations! Heaven is of endless possibilities, and so in 
measure is the converse. But heaven and hell are contrasts 
as positively as are right and wrong. Every Spirit finds its 
complements, or legitimate environments. Spirits formulate 
for themselves spiritual bodies, conforming to the functions 
of will, and have deployments similar to the proceedings of 
thought in this life. The entire estate under the future dis- 
pensations is less conditioned than our wills, thoughts and 
powers are here : because free from physical control. Control 
however exists as regards matter, but the control is by the 



2Q2 HUMAN DESTINY. 

will in measure of moral, intellectual and social potency. By 
the latter suggestion is meant that the will can lead to all 
persuits in its order. No physical limits or locality is an 
absolute boundary. No doubt but former culture, associa- 
tions and proclivities will have constraining and inciting 
tendencies. World acquaintances may be attractive. Per- 
sonal acquaintances are assured; and of great influence in 
the next estate. This can readily be proven by the scriptures 
without undue effort. Specific illustrations need not be 
cited. Nor are the common parable forms of speech forced 
into the argument. These are often very extravagant, and 
even so in the New Testament. But in the Old they are very 
remarkable. The Deity himself being frequently alluded to 
in language very astounding to us in our high culture. We 
may take for an illustration of this the literal account given 
of the incident recorded in Exodus xxii, ioth to 14th verses, 
here the displeasure of the Lord concerning the idolatry of 
Israel in making the golden calf ; in which God is made to 
say : — "Now, therefore, let me alone that my wrath may wax 
hot against them." . . . "Moses besought the Lord his 
God, and said ; Lord, why doth thy wrath wax hot against 
thy people, which thou hast brought forth out of the land 
of Egypt with great power, and with a mighty hand? 
Wherefore should the Egyptians speak and say, for mischief 
did he bring them out, to slay them in the mountains, and 
consume them from the face of the earth? turn from thy 
fierce wrath, and repent of this thy evil against thy people :" 
. . . "and the Lord repented of the evil which he thought 
to do unto his people." 



DESTINY OF THE UNRIGHTEOUS. 293 

Now, this is a characteristic accommodation of scripture 
writing to the understanding of the people addressed. 
Moses, the reputed writer of the penateuch, was schooled in 
Egyptian lore, as also in the vernaculars of all the coasts of 
Southern Asia, employed this order of speech in this cus- 
tomary way. But who would now, even with the frequent 
occurrence of such speech, be disposed to take such a view of 
the Infinite Deity? and to conceive such audacity as Moses 
was guilty of, as indicated? Not a question there is that 
such like facts did appertain to the occasion: nor was the 
language much different from that expressing other events. 
That occurring at time of the building of the tower of Babel 
is a notable instance. God is referred to as being surprised 
at the event, and as uttering the following words : — "Go to, 
let us go down and confound their language" — Genesis, 
xi chapter, 5 to 7 verse. But the remarkable incidents of 
the controversy between the Kings of Judea and Samaria, 
that had been a matter of vast import in Imperial courts, 
is most striking, and at same time the most singular instance 
in all the secred record, of this character, is found in the 
first book of Kings, chapter xxii :21st, 22d and 23d verses. 
Here is the reading: "And there came forth a spirit and 
stood before the Lord, and said, I will persuade him. [Ahab] 
And the Lord said unto him, Wherewith? And he said, I 
will go forth, and I will be a lying spirit in the mouth of all 
his prophets. And he said thou shalt persuade him and 
prevail also, go forth and do so. Now therefore, behold, the 
Lord hath put a lying spirit in the mouth of all these thy 
prophets, and the Lord hath spoken evil concerning thee." 



294 HUMAN DESTINY. 

Here it is extremely difficult to understand the passage 
as meaning other than in the imperative, — that is that the 
Lord really commanded the evil spirit to put a lie into the 
mouth of the prophets. This is the most astounding of all 
Bible utterances concerning historic events. 

But the New Testament scriptures contain one passage 
affording more intelligence concerning the after life than all 
other passages. It is the allegory of Jesus relevant to the 
meeting of Dives and Abraham. The dialogue evinces 
many interesting points. Abraham had gained advances in 
ethics, and scope of experience in the more unconditioned 
estate. He had a clear view of the virtues that are achieved 
by freedom of will, and realized the present practical incom- 
prehensibility of will purpose with many special principles of 
ethics. He told Dives that constraint has no virtue: if 
reason will not avail, then force of circumstances cannot 
atone. Imposed motive gives no merit. Dives was benefited 
by his instructions for he ceased his complaint. No other 
scripture record comes to us here of equal instruction as 
concerns the next estate as will be experienced by humanity. 
The points are comparatively few, but they are intensely 
pregnant of truth, in bold prophecy. Some persons are often 
intent to show that we can know nothing here of the realities 
of the experiences of the next estate. They would have us 
think that the mission of Christ had no practical efficiency 
and that man's reason is positively handicapped by the metes 
and bounds of matter. But if physical death destroys only 
our bodies, and leaves our spirit being intact, — then what? 

It is indeed a verity that Christ expended his labors chiefly 



DESTINY OF THE UNRIGHTEOUS. 295 

in moral disquisitions and teaching, but this fact has been 
beclouded by dogmatic theology. The Jewish ceremonial 
law had become nugatory and a spiritual economy was to 
take its place. Jesus had his great mission in this. — But let 
us analyze his sayings, and so verify the truth that the intel- 
lectual and social elements were always conspicuous in his 
teachings. Literature, Science, Art and Husbandry were 
themes that he continuously discussed. The "law and the 
prophets;" the duties of social life; the demands of personal 
rights ; the means of subsistence ; social culture and proprie- 
ties of the domestic economy were his common themes, but 
in a very persistent way did he also inculcate the importance 
of mental culture, and the development of our intellectual 
powers. All his parables appealed to our reason, judgment 
and education. It requires careful study and comparisons 
with correspondent passages to obtain the right sense of 
difficult utterances. 

No isolated bold symbols should be held in senses that 
will be inconsistent with Christ's benign and affectionate 
character, and the numerous other passages that show the 
sublime mission to redeem and save the world. It was not 
required that the natural law of " cause and effect" should be 
contravened: nor do his bold figures and utterances prove 
such case. 

The prerogatives of free-will were ever regarded by Jesus. 
He ever taught the great truth that virtue and righteousness 
were the guarantees of a happy destiny. No external condi- 
tions can abrogate principles of truth. We do indeed read of 
Decrees and Election. But these never abrogate the preroga- 



296 HUMAN DESTINY. 

tive of free-will. Divine Decrees are founded in principles 
of justice. Justice for protection of right is a sublime attri- 
bute of God. Election ignores not the sanctity of merit: 
but is a gracious expression of Divine Love to all susceptible 
of its benign influence : and never, otherwise. 

In conclusion, the following assumptions may be stated : 
i. At death the unrighteous will continue the personal 
identity of soul being, in its moral status; and proceed in 
occupancy of the boundless realm of the Universe of God, 
with a freedom determined by its moral qualifications. 2. 
Alike as with the righteous, the moral, intellectual, social 
and aesthetic endowments of the mind or soul will be per- 
sistent with such prerogatives as culture in each of all these 
powers will afford. 3. Low moral culture is declared by 
scripture ; and as must be judged of by reason, will impose 
vast disabilities ; and that in general sense bears no adequate 
comparison with the estate of the righteous. But this can 
only be so in principle since that moral status will inevitably 
determine the case, because that without moral qualification 
all the other intellectual faculties will be positively condi- 
tioned. Thus it is rational to believe that all culture in the 
other powers, cannot guarantee positive happiness. 

This assumption has its corroboration by the facts obtain- 
ing in the present life. A lack of moral culture here sub- 
jects the individual to continuous discomfort. True in the 
absence of the physical body many constraining propensities 
will not exist. With this fact, the more unconditioned estate, 
with the intellectual, social, and aesthetical powers, (that 



DESTINY OF THE UNRIGHTEOUS. 297 

will inevitably be persistent) there are possibilities that are 
beyond present comprehension. But, alas ! The low moral 
status! which will debar happiness, in absolute measure of 
depravity. The perceptive capacity must inevitably afford 
knowledge of the immeasurable loss of conditioned possi- 
bilities. The social element will discriminate the adverse 
state of society. — As to the sesthetical capacity, the question 
comes, as to power of appreciation then of any beauties 
whatever, thus in lack of moral character, our present judg- 
ment proves how little a bad individual can really enjoy! 

4. Premised that Heaven can only be attained by Spiritual 
regeneration; that is, a possession of the Holy Spirit: and 
this in face of the fact that the Scriptures condition this 
achievement to the acts of the present life, we have no data 
as to the possibilities of the next estate of those denominated 
the Unrighteous. 

5. One only alternative is that on which the Buddhist 
philosophy is founded, which is that Suffering is Redemp- 
tive. But how positively the inspired apostle states that 
there is no other name given under heaven by which we are 
to be saved, but the name of the Lord Jesus Christ ! More- 
over, the whole tenure of scripture teaching obviously pro- 
claims that Salvation is absolutely conditioned to acts of the 
present life. 

6. Now, there comes a distinctive factor into the premises. 
It involves a definition of the term Salvation! Does it imply 
Salvation from all possible contingencies? This cannot be 
readily believed to be the sense of the apostolic teaching, 



298 HUMAN DESTINY. 

since the question of annihilation comes not into those prem- 
ises. True, it is, however, the term "Eternal Death" had 
entered the polemics of theology in all ages. But the sense 
in which it was employed was as noted in Evangelical Ortho- 
doxy. In this sense, eternal death only implies extinction of 
Hope of Heaven. It not only admitted, but proclaimed an 
eternal destiny for all, either in heaven or in hell. 

7. Finally, the question of the Destiny of the Unrighteous 
is still relegated to the polemics of Christian Theology. In 
this the propositions properly are : Salvation for the King- 
dom of Heaven, and Salvation from absolute Extinction! 
The Epicurean philosophy, and the Sadducees among the 
Jews held to the notion of annihilation of all at death. Chris- 
tianity proclaims Salvation for all. But it is made by modern 
orthodoxy to impose a definite distinction into strictly two 
divisions, the Righteous and the Unrighteous. Philosophy 
now must take up the question of an alternative. 

Is there not an alternative in the proposition that the 
Economy of Salvation comprises two elements? First, 
Salvation from sin, and alloting on moral principles and 
Divine Grace, the precious Benedictions of "Eternal Life" 
in the Kingdom of Heaven : and Second. Salvation from 
extinction of the power of Free-will : and thus afford in a 
Dispensation of Works what free-will may achieve in such 
Dispensation. 

The chapter on "Redemption" will more appropriately 
allow a more extended discussion of the Final Destiny of the 
Unrighteous. 



REFLECTIONS CONCERNING HELL. 299 

REFLECTIONS CONCERNING HEU,. 

There are only five distinctive occurrences of the word 
"Hell Fire" made by Jesus; though there are a few other 
indirect allusions : these five, with an exposition of their 
meaning will here be given: 

The first is one relative to domestic affection, Matthew v : 
22, "whosoever is angry with his brother without a cause 
shall be in danger of the judgment," — which means that his 
case shall be brought before the senate, that consisted of 
twenty-three Magistrates; and which is comparable with 
our grand jury in our courts. 

"Whosoever shall say to his brother Raca, shall be in 
danger of the council :" this council consisted of seventy- 
two elders of the tribes, called the Sanhedrin. Raca in the 
Hebrew means "emptiness" or worthlessness implying a 
shallow worthless fellow. 

"But whosoever shall say : Thou fool, shall be in danger 
of hell iire. }} — This word also belongs to the municipal laws 
of Jerusalem, and Jewish statutes. It alludes to the fires 
kept up in the valley of the Son of Hinnom as a process of 
disinfection: where the garbage and dead carcasses of the 
city (Jerusalem) were consumed. Jesus here had citation 
to one wicked enough to call a brother a fool, which in 
Hebrew sense means a "rebel against God," a "wicked 
being," and so signifies more than the word fool means in 
our time. Thus the man uttering such a word against his 
brother, subjected himself to be arraigned before the au- 
thorities or Magistrates for judgment, which would en- 



300 HUMAN DESTINY. 

danger him to be stoned to death, and his body burnt in the 
fires of Hinnom. 

The second instance of his pronouncing this word "hell" 
was when he was giving counsel for maintenance of moral 
integrity: stating the high importance of self-denial: even 
to the extent of the cutting off from matters as dear as a 
hand, foot or eye, for the sake of the immeasurable gain of 
Heaven. Thus Jesus says : "And if thy right eye offend 
thee, pluck it out and cast it from thee: for it is profitable 
for three that one of thy members should perish and not that 
thy whole body should be cast into hell." Of course the 
Lord here has reference to temptation to some henious 
crime, as adultery: and advises total abrogation of such 
propensity rather than that the penalties due by the law to 
such crime (which under the Jewish code was death), should 
be inflicted. Here thus is a graphic description of the terri- 
ble consequence of indulging criminal propensities. 

The sound maxims of cause and effect in morals, being of 
like character as in physics are found in all the teachings 
of Jesus. 

The third simile of the Lord takes a higher grade still, and 
cites the fact that his disciples will suffer terrible persecu- 
tion, even unto cruel death ; and he inspires them to courage. 
St. Luke gives the words of Jesus as follows : "And I say 
unto you, my friends : be not afraid of them that kill the 
body, and after that have no more that they can do : but I 
forewarn you whom ye shall fear : fear him which after he 
hath killed, hath power to cast into hell." Here the Lord 
discriminates as to just grounds for fear as relating to conse- 



REFLECTIONS CONCERNING HELL. 301 

quences. It is wholly in accord with human nature to fear 
causes of harm or suffering : and the Saviour having before 
instructed them as to guarding against temptation, now 
takes up the opposite element fear. The following is the 
proper sense in which these words are to be taken: — You, 
my "friends," may be afraid to offend your persecutors, 
because of the injury they can do to you. But what is that 
injury: and what are those persecutors as compared to 
your God ? You ought to let no one disturb your allegience 
with your Heavenly Father, even though by acquiescence to 
unjust human demands you might save your lives here. But 
what is this in comparison to the consequences of your los- 
ing the affiliation of God, since that will cut you off from all 
hope of Heaven? Jesus, in order for their better under- 
standing, puts the counsel into the imperative: that is you 
must fear to offend your Maker rather than fear your 
enemies. Jesus did not intend to be understood that God 
will punish men with torments of hell fire because they are 
afraid to die by martyrdom. 

The fourth allusion of Jesus to hell, was when he de- 
nounced the scribes and Pharisees as hypocrites in their 
persistence to proselyte the mercenary people about them; 
because the Jews well knew the worthlessness of such work. 
He says : "Ye compass sea and land to make one proselyte, 
and when he is made, ye make him ten fold more a child of 
Hell than yourselves." The Jews were bad enough; but 
when to their dead formalities are added the craftiness 
evinced by those whom these sects, at the time proselyted, 
and who by their alliance obtained a cloak for their decep- 



302 HUMAN DESTINY. 

tion became so bad that Jesus, in describing 'them, used a 
common phrase, then in use among the people — "Child of 
hell" — just as we now'hear the similar, "hell-hound." 

With this same graphic form of language John Baptist 
also used the epithets "Serpents," "vipers," etc., all only in 
keeping with common usages, then. 

Applying, now other scripture passages, for the explana- 
tions, we can ascertain how little of the literal meaning of 
"fire?' was implied. All are familiar with these sentences: 
"God is a consuming fire:" — "Wickedness burneth as the 
fne:"— "Wine of the wrath of God," "and thou hast de- 
livered my soul from the lowest hell:" "Death and Hell 
were delivered up:" — "Out of the belly of hell cried I and 
thou heardest my voice :" — "They also went down into hell 
with him unto them that be slain with the sword ; and they 
that were under his arm:" — "I made the nations to shake 
at the sound of his fall, when I cast him down to hell:" 
— "and the pains of hell got hold of me," — "The sorrows of 
hell compassed me about :" — "the snares of death prevented 
me :" — "And he shall be tormented with fire and brimstone 
in the presence of the holy angels." 

In all these scripture quotations the word hell, hell-fire, 
etc., stand for severe suffering and affliction, and mostly of 
mental character: and as the suffering often is because of 
want and not for crime it is positive proof that literal fire, 
is not signified; or literal imprisonment for moral derelictions. 

As to the factors that must serve for improvement of the 
condemned in the next estate, there are mainly two. These 
are advanced experience and suffering. The latter appears 



REFLECTIONS CONCERNING HELL. 303 

to have had a special provision in the economy of being, 
serving in both the physical and the moral phases. In the 
physical it is the designed means for protection of life and 
integrity ; as the sensation of pain causes all animate beings 
to avoid causes of injury. In the moral, suffering and 
affliction tend to improvement. As early as the time of 
Zoroaster before Christianity was introduced this had been 
recognized, and this great sage constructed his system of 
human salvation on this very fact, that suffering produces 
wisdom and wisdom is salvation from sin. Metempsychosis, 
was founded on this very ground, thus to prolong the op- 
portunities to acquire wisdom by repeated life estates. At 
this very day a full half of the worlds population recognize 
suffering as salvation. Brahmanism, and Buddhism, in 
all their varied forms, as existing in India, Persia, Egypt, 
and other countries, have this as the cardinal doctrine. 

The consensus of Christian believers is notably of same 
idea. Among Roman Catholics, chiefly the doctrine of 
penance is emphatic. 

The judicial systems of all civilized people, and of most 
heathen nations have their fundamentals in the doctrine, con- 
templating suffering as redemptive. Ecclesiastical laws 
have the very same principle. 

Indeed the very element of the Atonement by Jesus Christ 
was suffering! 

The avails of suffering as evinced in penal servitude, as 
instituted by governments, and courts, show the philosophy 
of the principle. See what resulted in Siberia, and all other 



3 04 HUMAN DESTINY. 

penal colonies, where high orders of civilization and 
morality have resulted. Home institutions, as reformatory 
schools, and penitentiaries ever show what suffering does do 
for improvement. Learning wisdom by sad experience is 
the function of availment. 

Does not all this prove that suffering has a Divine Ap- 
pointment? Will the event of death of the body abrogate 
the law? Is not Hell a great Penitentiary? Protestant 
Christians have great prejudice against the Romish purga- 
tory, and justly, because of the bad use of it by priestly 
machinations. But without any assumption as to the wis- 
dom of such scheme of ecclesiastical appliance, the truth of 
the premises in question is only corroborated by what is 
known as results of the doctrine of purgatorial penance. As 
to the specific out-working of human penal suffering there is 
much in point for illustration. Some of the greatest inven- 
tions ever made have been produced in penal servitude, 
which divers works well prove : as also many philosophical 
and mechanical contrivances. But the intellectual improve- 
ments, per se, are the chief results. It is not, indeed, every 
one going out of penal servitude, that is really greatly im- 
proved. Yet this fact destroys not the correctness of the 
assumption. The fact must be borne in mind that the sub- 
jects, on which the improvement, in prisons, is made, are 
generally of the worst sort, while also the time adequate 
for thorough improvement is seldom sufficient. Eternity 
affords sufficient time for all sorts of improvements. But 
to suppose that the highest possible improvement in Hell 
will ever make the subject eligible for an adoption into the 



REFLECTIONS CONCERNING HELL 305 

Royal Family of the Kingdom of Heaven, could not be con- 
jectured, any more than that the exeunts from a civil Peni- 
tentiary would be eligible, for loyal membership in any 
human Government. 

The denizens of the penal empire will ever remain under 
the dispensation of works : and the measure of benefit that is 
there realized, in virtue of the Atonement, which is Uni- 
versal, is in the Freedom of wiu,, which is secured to all, 
whether in Heaven or in hell. Penal experience, abrogates 
not the properties of the will : it only constrains it : and the 
great truth is that this constraint is in tendency universally 
as means for improvement in many ways. Present observa- 
tion proves this as a practical fact. The discipline of every 
school, and all apprenticeships proves this emphatically. 

Hell thus is a legitimate sequence, and is also one of the 
indispensable factors of a successful administration. Infinite 
wisdom so determines it! That hell was prepared for the 
devil and his angels, and that the wicked of human kind are 
so assigned is a Majestic Expediency of Divine Justice and 
Grace, as must be conceded in the light of reason and even 
of our highest conception of order, and wellbeing. 

The idea of a "Lake of Fire" is naturally terrific : but 
philosophically, it is otherwise. It is a great crucible that 
purifies and evolves the precious metal. Fire hurts not 
gold : nor does it hurt a spirit. But it is in a specific and 
high sense that this truth is to be understood. Fire is an 
emblem of purity, and the prime agent of purification. The 
Holy Spirit is ever recognized in this sense. The visit of 
Deity to Moses was in fire. The descent of the Holy Ghost 
20 



306 HUMAN DESTINY. 

on the day of Pentecost, was in "Cloven tongues like as of 
fire." 

In prophetic language, Sea implies people. A lake is a 
sea of people. Fire is a purifier in prophetic expressions, so 
hell in this mystical sense is the ocean of purification. What 
is purposed in the economy of God in this administration 
will doubtless require eternity to fully reveal : but it is the 
absolute truth that God does all things well, and for Uni- 
versal good. 

No just reasoning, however, can show that it is God's 
purpose to transfer the occupants of Hell to Heaven. No 
scripture utterances, correctly understood, suggest this. The 
philosophical principles of cause and effect, manifest fixed 
laws that must conform to their elements. Those in the 
order of their capacities and adaptations as resulting from 
antecedent, doings can have their estate only in a dispensa- 
tion of works. The moral aptitudes determine the estate. 
A life of moral purity, of holy aspirations is fitted for the 
Kingdom of Heaven. Such become unified with God by 
Divine Grace, leading to the experience of the sublime vir- 
tues of holy affection, love, charity, benevolence, generosity, 
kindliness, truth and justice. 

Others, whose ambition had fitted them only for enjoy- 
ments of wealth, power, dominion and personal greatness, 
are suited only for a dispensation of works. If they could 
be transferred to another estate, they would not enjoy it 
because of unfitness of disposition and capacity. 

It is, as stated, moral qualifications determine the estate. 
But it cannot be supposed that other than moral powers of 



REFLECTIONS CONCERNING HELL. 307 

the spirit are exhausted by moral dominion. Will-power 
is an attribute of the soul. Intellectual power is a coordi- 
nate of the will. Perception, judgment, reason, genius, ag- 
gressiveness and conquest must be possible functions to 
which moral properties do not necessarily belong. A dis- 
position for social relations, acquisition of knowledge, and 
dominion must be possible in the dispensation of works ; 
and this extends to all realms, without the specific Kingdom 
of Heaven." Physical boundaries, are not absolute except 
as against sin entering heaven. Scripture allusions prove 
the power of possible consociation. The incident of con- 
verse between Dives and Abraham is one proving it; and 
the presence of the fallen spirits in many realms indicates the 
same. 

Although the unrighteous of earth in the next estate are 
placed in fellowship with devils, this is no proof that they 
are as bad as those. They have will power and can doubt- 
less choose and act for themselves. The premises show that 
disagreement, strife and anarchy must be prevalent, in the 
associations of hell. 

But with all that the availments of science and the ac- 
cumulation of knowledge for ages, of millions of years, in 
eternal progress; — what is all this when compared to the 
joys of Heaven? for it is Hell still! The thoughts of what 
might have been, of what is forever lost : that which is en- 
joyed by the heirs of the Kingdom of Heaven, and which is 
eternally progressive in the vastly advanced state of the 
righteous : this is the great matter that those in Hell will be 
conscious of, — this is certain; for not only do the scrip- 



308 HUMAN DESTINY. 

tures declare it, as in the case of Dives who in hell saw- 
Lazarus in Abraham's bosom; but numerous other stated 
cases, appear. 

What is the import of all the admonitions, and exhorta- 
tions of the Scriptures, if infinite interests were not in dan- 
ger? The pleading of Jesus in the one sentence alone: 
"What is a man profited if he shall gain the whole world 
and lose his own sold?" is of immeasurable import. The 
term Salvation also is immensely significant. 

It requires the moral qualifications, in addition to all that 
science, art, researches and social attainments can afford to 
secure real happiness. This is the light in which the matter 
is shown by the sacred writers. 

That improvements are practicable by the condemned of 
earth, as also that increase of wickedness may occur is cer- 
tain, because the will is persistent; and where will-power 
exists there the functions of choice and proceeding of action 
will obtain accordingly. The will is not destroyed by the ex- 
perience of natural death. All the attributes of the soul are 
persistent. The very fact of will-power implies ground for 
its exercise. The fallen angels have the exercise of volition, 
and the unrighteous of human kind have their portion con- 
jointly with the "devil and his angels!' There must be 
grades of character in the future world, continuously as here, 
not only in morals, but in all the attainments of the intellect. 
All mischiefs done by the unrighteous in the next estate are 
not alike bad : while some spirits are devilish in disposition 
others are not violent or malicious, but only socially mis- 



REFLECTIONS CONCERNING HELL. 309 

chievous. Intellectual employments, doubtless, are chief with 
many ; although a manner of access to physical entities and 
natural phenomena certainly obtains; for all idea of literal 
imprisonment must be left out of the account of the elements 
of those domains. Like as the fallen angels they can pro- 
ceed and change place, since that these have the same assign- 
ment. "Place" exists, certainly, for them ; for it is so stated 
in scripture ; but "Estate" is a term that comes aptly to the 
description. It is an estate and mode of existence suited for 
those of human kind whose moral character is deficient, and 
which excludes them from Heaven. Those referred to as 
the "goats" on the left hand of the Judge, were excluded, 
not for aggressive wickedness, but for want of the kindly 
social virtues. So also the five "foolish" virgins that lacked 
oil in their vessels were excluded from the bride chamber. 
Dives, the rich man, found himself in hell because he had no 
qualification for heaven, since he spent all his antecedent life 
with things that were left behind when he died. His tor- 
ment was the lack of suitable environments in his new estate, 
such as fitted him for his order of mind, when divested from 
the conveniences of secular wealth. His surprise and dis- 
appointment, was immense and intolerable. 

Such are some of the facts that characterize the estate of 
the unrighteous in the next world, as proven by the Scrip- 
tures, and as accords enlightened reason. 



CHAPTER XXXIII. 

.REDEMPTION. 

No word in human language is more precious than this : 
and no act or purpose is more important than that of an 
effort to have a correct understanding of the proper mean- 
ing of what is implied by the word Redemption. 

The proclamation was Heralded by Angels from Heaven 
as purposed by the All-Merciful Creator. Humanity had 
been projected on a most exalted scale of being. The 
declaration was that the "Hosts of Heaven" rejoiced at the 
advent of Man on the earth. On our part nothing but a 
conception of an Infinite Complacency would have placed 
Humanity in the exalted prerogatives that are possessed ! 

Then when man's lack of fidelity was followed by 
Treason, nothing short of Infinite Loving-Kindness could 
offer pardon and Redemption. 

Doubtless the spectacle of man's fall was witnessed by all 
Intelligences. We have history of the fall of other exalted 
Dignitaries, that were called the "Sons of Light" whose 
degredation extorted from the Son of God the exclamation : 
"Oh, Lucifer, thou Son of the Morning, why hast thou 
fallen !" Christ declared that he saw "Satan fall as lightning 
from Heaven!" But Pardon and Redemption was not 
offered in this case. 

In the case of Man's Redemption, there were, besides 
310 



REDEMPTION. 311 

Divine Clemency, also high Councils of State I This ap- 
peared by the astounding declarations made. 

Perhaps no beings ever had such high prerogatives as 
man, before. He had the behests of virtue in the scale with 
the power of free-will ! 

The test of virtue in a Unite being of absolute Free-will, 
when the extremest trials were pendant was perhaps the 
grandest spectacle that was ever witnessed. The temptation 
came from a Prince that had been defeated in a tremendous 
tragedy; and now sought revenge! In this later contest 
man was defeated! 

A court observer might judge that more was at stake 
than what appeared on the scale of humanity. This is no 
question here, however: our race had been vanquished and 
we were Redeemed by a high hand. 

Human Destiny concerned a higher estate than an earth 
life tenure. Our freedom of will was forfeited withal. 
Thus the perquisites of Heaven were not alone lost, but the 
preeminent prerogatives of freedom of will. Man was made 
a slave! 

Redemption is thus universal not only in the sublime offer 
of heirship of Heaven. But another high prerogative, other- 
wise, was secured ; this is the recovery of all our powers of 
entire manhood. Every faculty of the soul is redeemed. If 
adoption in Heirship of the "Kingdom of Heaven" is not 
secured there still remain all the other provinces of the 
Empire of God ! 

Here then is the high complement achieved by the Grand 



3 i2 HUMAN DESTINY. 

Economy of Universal Salvation! The terms are Heirship 
of a Kingdom; or otherwise Citizenship of an Umpire. 

This formula of Redemptive Grace meets all that has been 
stated by the Heralds of Salvation! 

The Glories of the "Kingdom of Heaven" need not be 
here stated since they have been the chief objects of all the 
Messengers of Grace in all ages of Christianity. These all 
appertain to the perquisites of the Moral Powers. Hence 
now the complements that are addressed especially to the 
other faculties of our Spiritual being, as our intellect com- 
prising every attribute of the mind : of availment in all the 
departments of science, arts, socials, and aesthetics. The 
field of deployment is the entire Material Universe of God. 
All this comes under the Dispensation of works, on princi- 
ples of absolute equity. 

But whatever thus are the avils of social equity, there is 
still, with all of this the bliss of Heaven that no finite mind 
can comprehend. An inspired apostle endeavored to give 
description and utterly failed! This is what the Atonement 
of Jesus Christ has secured to the Righteous heirs of the 
"Kingdom of Heaven." 

But those who fail to enter that Royal estate are left in 
the dispensation of Works, commonly called Hell. How 
infinitely great the loss of Heaven is, can best be judged by 
the warnings of the Holy Scriptures: and the counsels of 
him who sacrificed his life for our salvation. 

With the Redemption from the forfeiture of the freedom 
of the wiu,, there is still a great Jeopardy in this tenure of 



REDEMPTION. 313 

being, in earth life and the confirmed proclivities to sin 
involves risk to peace in an after estate when still the will 
is free. 

What the experience of suffering will avail in the exercise 
of a free will is, can best be judged by study of human his- 
tory. What advantages obtain of absence of sensual tempta- 
tions and physical perversities, is still another question! 
What the immediate results of wrong doing will effect on 
full intellectual consciousness is a question also. 

That conscious life is persistent with all the faculties of 
the soul or mind is unquestionable : and this as the boon of 
Redemption : and this also with the prerogatives of free-will 
in an estate within the expanse of the Universe cannot be 
disproved. 

The divers definitions of the word Hell cannot negate the 
element of truth, justice and law. The principle of cause 
and efTect is of universal data. Infraction of law must cor- 
relate with the character of the law, and if the subjects of 
the law have the prerogative, or power of free-will then a 
change of conduct is possible, within the precincts or limits 
of the law : and in this province the behests of the will are 
practicable. 

Now the question comes, as to the character of the agency. 
How complete is the persistent identity of being, after the 
physical elements of the body have been eliminated? In 
this life mind or soul power controls matter, and no princi- 
ple of philosophy avails to prove that after death the mind 
or soul cannot still control matter in some way. All matter 



3H HUMAN DESTINY. 

is accessible and all matter is subject in some measure to will 
power. 

The will instinct in this life directs the physical motion of 
the structures. A moment's thought will verify this. When 
the will acts the muscles respond. This is an illustration 
that needs no showing of method. The method is in the 
domain of natural laws. 

No question but the analogies are pertinent to the after 
life. The imponderable forces of nature as electricity, light, 
energy and life, produce effects on matter in virtue of natural 
law. Natural laws are Universal. The facts of science 
prove this. 

Matter is coextensive with space, and the laws of matter 
are illimitable. The spirit controls matter, and is its coor- 
dinate throughout the Universe. 

How boundless thence must be the prerogatives of the 
human will or soul in universal domains, subject only to 
natural and Divine laws, which are equitable and just! 

The practical availment of Redemption has in all ages 
of Christianity occasioned much discussion. While Scrip- 
ture utterances, have been the main considerations, phil- 
osophy, has effected the popular mind largely. The follow- 
ing are the chief Scripture quotations to prove absolute uni- 
versality of Redemption : — 

"If I be lifted up I will draw all men unto me :" "Behold 
I bring you good tidings of great joy which shall be to all 
people:" "And all flesh shall see the Salvation of God:" 
"As in Adam all die, even so in Christ shall all be made 
alive:" "He is the propitiation for our sins, but not for 



REDEMPTION. 315 

ours only but for the sins of the whole world :" "The Father 
sent the son to be the Saviour of the world." 

The converse Scriptures chiefly quoted are in equally posi- 
tive words; predicated on Divine Decrees. 

But the absolute equity in the Divine Administration may 
be fully proven by a correct rendering of the meaning of the 
adverse Scripture passages: and the consistent conclusions 
from proper definition of Scripitural eschatology, or final 
administration. But particularly the meaning of the 
word Hades of the Greek rendered hell in the English. 

If the correct understanding is to be had of Scripture 
utterance, we must ever have a proper comprehension of the 
subject, and not draw a conclusion from wrong premises. 

Redemption in proper Scripture sense means recovery 
from a forfeiture: the forfeiture was that of the Divine 
approbation. The Divine Law given, God, was displeased 
with man's disobedience. A mediator came to restore the 
approbation, by the assumption of human responsibility. 
The proceeding was to inculcate true repentance. 

A message preceded the advent of the Redeemer. This 
message by John Baptist who was the official messenger, 
came in the following words : Repent ye : for The king- 
dom of heaven is AT hand/'' This kingdom graciously 
offered for entrance, was conditioned entirely on the act of 
"repentance/' which is reflective sorrow, for disobedience. 
Jesus Christ came as the messenger of God to declare the 
willingness of the displeased Father to forgive, and to re- 
store to favor. This is it most certainly; and it is very 
improper to give any contrary interpretation. 



3 i6 HUMAN DESTINY. 

It was a spontaneous act of the Father to offer pardon; 
and to even hint the contrary is an insult to God: and an 
impingement of God's attribute. If the first act of disobe- 
dience required repentance as the condition of forgiveness, 
this second offence would require it more. But even this 
has the gracious offer for God is Infinitely Good. 

John, the beloved disciple, declared that God is "ught/' 
and in him is no darkness at all" In this declaration 
we have the foundation of the entire system of Salvation. 
It rests not on human merit, but on God's absoluteness. 
What, now, if men refuse to repent? — then they will still 
rest under the displeasure of their God. 

What will God do to those who displease mm thus ? Will 
he avenge himself ? If so how ? By leaving the impenitent 
out of the Kingdom of Heaven. Where are they now? 
They are under the dispensation of works. John Baptist ex- 
horted those to whom forgiveness was offered to do works 
MEET eor repentance ! Right here is the situation of the 
impenitent, in the dispensation of "works. - " Man is in this 
while living, and remains in it after death. 

The character of hades (hell) is thus defined by the offi- 
cial sent of God. What is the wisdom, now, of human de- 
clarations in opposition to God's word? 

But the Scriptures declare also that the redemption is Uni- 
versal : what is the meaning of this ? It is that the dis- 
obedient will nevertheless have the boon of Free-will. This 
brings unregenerate alike into the Redemption. The 
offender places himself under condemnation, and forfeiture 
of all his prerogatives. But Redemption proposes free-will 
to the unregenerate. 



REDEMPTION. 317 

In this there is no penal disability inflicted: else what 
would free-will mean? John Baptist did not imply that a 
curse is pronounced on the disbeliever. But it stands to 
reason that He whose own kindliness offered pardon, has 
no vengence created in God's own character : he is infinitely 
removed beyond all the control of man. His own attributes 
move him in his purposes. Has God an attribute if vindic- 
tiveness, or revenge? Even the average man is free from 
such characteristics. 

In view of all these racts; what are the prerogatives of 
the departed unregenerate ? It is free-will in a dispensa- 
tion of works. Man, whatever his character, is in the do- 
main of God's Universe, which is without limits. It has 
its dispensations. One is the Kingdom of Heaven, which 
is thence the kingdom of Glory to all who enter. The other 
is the dispensation of works, called Hades. In both these 
the experiences accord with the aptitudes or character of the 
subjects or denizens. Every measure of virtue has its com- 
plement and every measure of lack, has its consequence. 

Good only was and is, and forever will be the Divine pur- 
poser. That good is experienced by human endeavors. The 
idle ones have passive endurance, ever waiting for what will 
come. The diligent, are rewarded in accord with their 
several proclivitives, ever for the better. The energetic, 
have their full complements to their zeal. The triumphant 
Spirit has the highest of all in their order of purpose. This 
is what is awaiting for every human being ; and this is what 
comes of the Redemption, by the Divine Saviour. The 
primary, and any subsequent loss is remedied for all who 



3 i8 HUMAN DESTINY. 

accept it. In this life the dispensations are not discrimi- 
nate, owing to the physical obtrusions ; yet they are positive. 
Here the Kingdom is within and the works without all the 
same; only they are less discriminative: and yet, it can be 
ascertained which estate is occupied: for, "by their works 
ye shall know them." 

In the next estate ; that is after death there is ; as Abraham 
declared a "great gulf between," — that is a great moral 
distinction. No Metaphysical disquisition can pass over it. 
Who is it that has ever proven the identity of virtue and 
vice, or good and bad, right and wrong? Cause and effect 
have a specific correlation, they ever accord in kind, species 
and degree or measure : but ever relate to dispensations. 

Even though evil be positive, in tendency against good 
purpose, the Redemptive power is a protection: and the 
human will, has its Divine prerogatives, or power of resist- 
ance. This is the u great joy to all people." 

In the next life, which is the sequel to the present, the 
legitimate effects of present and future causes will not: — 
cannot fail. Hence all out of Heaven is in a dispensation of 
works. It could not be otherwise. God would be neces- 
sitated to change the entire system of morality, and vacate 
the Throne of Justice! 

The old dispensation, the Hebraic, and Judean, was one of 
works, but lacked the Redemptive element. It had only the 
prophecy of it, in the Messiah. It cost the sacrifice of 
millions of innocent lives as the works meet for repentant 
availment. The first prophecy was in a scape-goat. The 
next was in a consecrated altar for sacrifices, all looking to 



REDEMPTION. 319 

the promised Messiah who would in the fullness of time, re- 
deem the world: that is all Humanity. The Redemption 
is, as before stated, the absolute guarantee of free-will to 
all people: and this to those in the three dispensations, 
namely, the present in earth life, — the next two ; the one of 
works in the realm of the Universe; and the Kingdom of 
Heaven in the most blissful realms of the same, for the 
regenerate. 

The opposition to the Redemptive work was extremely 
great, even to a personal conflict, that continued during the 
entire ministry of Jesus and his disciples. Since that time 
the opposition has been directed to the rational human 
powers chiefly. Practical demonstrative demonology is not 
apparent in our age of civilization. But in most eminent 
degree is the moral code imposed on humanity, in all its 
elements. It is upon this moral code that jesus projected 
his account of a general judgment. But this had for its 
principles the matter of destiny to dispensations, called 
Heaven and Hell. Little was said by Jesus of the character 
of the two dispensations, except the one being that of eternal 
blessedness, and the other one of everlasting suffering. 
Should there be no suffering but that of perpetual inaccessi- 
bility to absolute happiness, this alone would be beyond all 
description. But adding to this the endless liability to add, 
by continuous wrong doing a correspondent suffering, that 
all experience proves to be the positive sequel of vice and 
sin. 

But vice and sin is not irresistible in the dispensation of 
works (hell) as the infinite boon of free-will, is secured to 



320 HUMAN DESTINY. 

"all men," in time and Eternity. Even devils recognize this 
Divine perogative, and do not project their mischief other- 
wise then by temptations. No coercive power exists. It is 
true the habit of sin is very strong, and although in present 
life the sequences of sinful acts are not generally speedy, yet 
they are inevitable. In the next world there are no physical 
interceptions ; and effects of sin are more immediate, as must 
be rationally supposed. This severity is especially pointed 
out by Jesus in all his teaching. Nor does it seem at all un- 
likely that our sound judgment could allow us to think 
differently, even if the fact had not been thus foretold. 
Cause and effect with absence of an intermediate, affords a 
clear exemplification in an intelligent understanding ; and one 
tangible to all as certainly seems. 

Optimism is a precious doctrine even here in the present 
life. But when it is an indelible conviction that even in the 
next estate all things are appointed for good it is still more 
precious, just in the measure that the boundless is greater 
than the conditioned : that is since God has appointed all for 
good ; then a short experience of that good in our brief ex- 
perience in the present, will still be much more realized in an 
endless experience! And this is sound philosophy, how- 
ever rigidly applied. This is so since the good is not im- 
plied as the concrete, but only in the relative. It relates 
to the absolute kindness of God, even in the realm, and dis- 
pensation of free-will. Goodness is not inconsistent with 
guaranteed free-will, and this must bring its results in the 
face even of Infinite Goodness. 

Free-will is simply the coordinate of optimism, for it is 



REDEMPTION. 321 

its legitimate offspring. When a Father gives his child 
liberty of choice, he may also at same time arrange environ- 
ments of protection to the full extent and accord with the 
liberty guaranteed. 

It is well now to sum up some of the more specific 
Scripture statements concerning the pertinency of the re- 
demption to all dispensations: — 

First, The dispensation of works and of this, primarily 
the works antecedent. Already the statement has been made 
that the doing of works meet for repentance was in the 
official declaration of the fore-runner of the Redeemer. 

Secondly, Jesus himself made a fundamental provision 
for entrance to his Kingdom in his command that we shall 
do to others as we would that they should do unto us. 
Again, we are enjoined to do good unto all men. Good 
works are enjoined throughout the gospel dispensation. 

In the close of the gospel dispensation, as is stated all 
shall receive in accordance to the works that have been done : 
and the philosophical Apostle, Paul declares that well in- 
tended works, even though they may not stand the test, ytt 
the doer of the work shall be saved even by the same test, 
as of fire. 

The entire moral superstructure is declared to be known 
by the works accomplished. This accords with all just 
reason : works are ever regarded as the index to character : 
thus to "know by their works," is a criterion in all civilized 
lands. 

A principle so fundamental must not only pervade all 
21 



322 HUMAN DESTINY. 

human society, but must subtend the tomb. Physical death 
cannot dissipate principles of truth and law. The verities 
of law, and even natural law extend to spirit realms. The 
dispensation of works in the Empire of God will have as a 
fundamental principle that which comports with activities 
proceeding from will-power; and results from causes are 
absolute, in character and kind. 

No suberterfuge or ecclesiastical requirements, can sub- 
vert the positive premises of God's laws, be these in nature 
or in spirit realms. Speaking of hell will not change its 
distinctive character. That which is predicated of, is not 
the reality itself: the reality is self-determinate: and the 
dispensation of works, will most assuredly determine the 
consequent experience: this continuously on. Repentance 
will only effect the sequences, thence. We have no scripture 
assurance of retrospective availment, since all antecedents 
have had their current outworking: and the persistent ele- 
ments have character only as absolute sequences, up to the 
pertinent sanctions of law. But outgrowth of works of 
merit, whatever character, must under the dispensation, 
have legitimate results. This is as positive as the Throne of 
God. Thus, Redemption secures the persistence of free-will 
in the after life. 



INDEX 



Page 

Absolute wisdom 19 

Adam Clark, emphasizes subjective sense 96 

Age of human race 183-189 

Applied sciences 121 

Analytical view of Hebrew doctrine 45 

Ancient Greek and Roman philosophy 48 

Astronomy ; world structure ; its eternal interest 164 

A posteori argument 121 

A priori argument 99 

Aquinus, Thomas on punishments of hell 262 

Aristotle's views of human destiny, not defined 50 

Barbarous tribes, holdings of human destiny 66 

Basis of Brahminism 21 

Beauty, sense of, persistent 126 

Biology, origin, persistence and decline of life 174 

Blood, except ye drink of 84 

Bodily resurrection, view derived from Zoroastor 25 

Brahministic views of after life 18 

Buddhistic views of human destiny 17 

Chaldee paraphrases 87 

Chinevod, the bridge to heaven 24 

Chemistry 150 

its boundless service 151 

Cicero, his views of future destiny , 51 

Christ's teaching concerning human destiny 81 

Christ, the lamb slain 82 

Christ, the word, is God phenomenal 88 

Christ's unity with the Father 87 

Consciousness must ever be intact 120 

Corelations are universal 116 

Creation — Mosaic account of 180 

Cumulative knowledge essential 120 

323 



3 2 4 INDEX. 

Page 

Cyrus orders Daniel and Hebrews back to Judea 42 

Creation, Mosaic account of 180, 209 

Changeable stars 239 

Calvin, on hell fire 263 

Daniel and associates appointed by Nebuchadnezzar 41 

David's prayer 274-292 

Death 193 

consciousness in 194 

a factor of nature 195-197 

Death, economical obj ect of 197 

Dives in next world 24 

Divine attributes 104, 105 

Dives and Abraham -. 294 

Divine expediency 89 

Dispensation of works 83 

Dispersion of Zoroastronism from Persia to Egypt 31 

Druistic belief concerning heaven and soul 60 

Druistic belief concerning transmigration 62 

Dutsakh, the abode of the deves 24 

Dwa-locas 20 

Double stars 240 

Destiny of the unrighteous 258 

Demonology 268 

Daniel's prophetic statement of angel's help in earthly conflicts. .. . 269 

Earth life a necessity 116 

Earth, structure of 158-165 

its future study 163 

Egyptian doctrine concerning a future life 29 

Egyptian stanza of soul's departure 34 

Electricity . 145 

availment and boundless power of 147 

Elyseum and Tartarus of the Greeks 49 

Embalming in Egypt 32 

Eridinus or Hydra exemplify segregation 136 

Esquimau doctrine of human destiny 96 

Eternal life, Christ's statement of 82 

Etruscan doctrine of future life 27 

Edwards, on hell torments 26 r 

Fallen angels -. ■ 273 

Flesh, except ye eat mine 84 

Fire, a purifyer 307 



INDEX. 325 

Page 

Fossil man, discovered by author 183 

Foster, on hell torments 261 

Freedom of action of fallen angels 270 

Garden of Eden 278 

Geology, its vast importance and future interest 157 

Galionella 160 

Genius and art required for full complement 117 

Genius, grand element for future happiness 132 

Giant's Causeway, scenery 126 

God is love ."• 84 

God, phenomenal 88 

God in redemption 271 

Greek and Roman theory of the universe 48, 49 

Greek translation of Math. xxv. 41 283, 284 

Happy hunting ground 71 

Hebrew doctrine of future destiny 35 

Hell toment a doctrine of the rabbi 42 

Hi-a-wa-tha's view, as stated of heaven 73 

Hindoostanian philosophy 17 

Horus, Anubis and Thoth 30 

Human destiny on earth 116 

Hypnotism and clairvoyance 131 

Heaven 224 

obj ective 26 

reflections concerning 231 

Heaven, the universe comprised 233 

reciprocity in 238 

Heaven, beauties of 237 

Hopkins, on the wrath of God 262 

Heathen tradition of God's love to sinners 264 

Hell, torments of, as given by theologians : 

Aquinus 262 

Foster 261 

Edwards 261 

Hopkins 262 

Turtulliai 262 

Calvin 263 

Spring 263 

Luther te 263 

Massilon 264 

Hell, as a local place 290 



326 INDEX. 

Pagre 

Identity of spiritual bodies after death 79 

Induction 124 

Infusoria 176 

method of culture 176, 177 

Infinite goodness and love 104 

Intellectual powers, boundless capability. 145 

Iroquois, Indian views of after life 71 

Isaiah's prophecy to Nebuchadnezzar 39 

Janaloka 19 

Jerusalem Targum 87 

Jesus, his teaching concerning human destiny 81 

Jewish origin of doctrines from the Orientals 22 

John's doctrine concerning human destiny 84 

Judgment ' 22 

Judged according to the deeds done in the body 289 

Kalpos 19 

Kamtshatcan views of human destiny , 68 

Kanick-stool scenery 182 

Knowledge, teaching of Jesus, concerning 82 

Koran, Mohamet's bible and theory of religion 58 

Kosmical doctrines 19 

Light availment of 142 

Logos, the word 86 

Longfellow's lines on Indian burials 73 

Luther on hell torments, as a motive for reform 263 

Man, creation of 108 

destiny of no 

Mechanics, amazing productions of 153 

Memory, must continue in future state 121 

Metempsychosis, Druistic 60 

Mexican views of future life 70 

Michael the arch angel 277 

Mictlan views of after life 70 

Mohammedan teaching of heaven 57 

Moral elemements, not alone, conditioning 83 

Mechanics 153-156 

Massilon, on future punishment 264 



INDEX. 327 

Page 

Nebula and comets, still involving questions 134 

New testament teaching of human destiny 75 

New testament controversy with the Jews 79 

New Zealand doctrine of human destiny 67 

New Zealand, theory that left eye contains the soul 67 

Nirwana 17, 21 

Omnipotence, omniscience, omnipresence 103, 209 

Optimism 320 

Original sin and eternal punishment of rabbins, origin of 42 

Ormuzd, revealed his laws to Zoroastor 23 

Osiris, king of Amenthe 30 

Parsean, the Persian faith. 23 

Patriotism, philanthropy, science and art in heaven 122 

Paul's high judgment of human destiny ' 93, 94 

Paul's integrity and appeal to emperor .91, 95 

Paul's revelations 95 

Paul's trials and sufferings 90 

Paul's views of human destiny 89 

Peruvian doctrine of future life 69 

Philo's views of human destiny 46 

Philo, the last writer of the Maccabees 47 

Phenomena of bodily assimilation 98 

Philosophy, availability of 141, 192 

Photography exemplified by Zenger 136 

Plato's views of future state 50 

Popes lines on Indian burial ceremonies 72 

Potosego, Indian chief, his views of God 71 

Practical sciences necessary in after life 118 

Prelude to death 190 

Primordial subject of 99 

Probationary state implies free will 113, 114 

Proctor's theory of Nebula 135 

Prerogatives of free will 295 

Progress in future state believed by the Greeks and Romans 40 

Pythagoras — views of human destiny 50 

Personality in heaven 228 

Publisher's note 7 

Rabbi Jochanan, a believer in Persian tenets at death, expressed 

doubts as to destiny 44 



328 INDEX. 

Page 
Rabbi Samuel ben David, taught that physical death did not origi- 
nate in the garden of Eden 43 

Rabbins derived their perdition ideas at Babylon 42 

Rashore-rast, the angel of justice 24 

Redemption 82, 310 

Reflections concerning hell 299 

Reflections pertinent to recognitions in heaven 247 

Resurrection 199 

history of doctrine 200, 208 

Recognition of friends in heaven 242 

Roman belief in immortality of soul 52 

Sakya Munior Gotama 22 

Sandwich Islander's doctrine of after life 68 

Saul of Tarsus 89 

Scandinavian views of future life 63. 

Sentient nature not a heavenly complement 119 

Sentiment in heaven 126 

Sheol, the grave of Hebrews 37 

Socrates, his views of human destiny 50 

Sons of God, we 86 

Socrates, his belief in the immortality of the soul 50 

Solar system, exempler of others 134 

Stanza of Isaiah to king of Babylon 39 

Stellar bodies , 173 

Stellar distances, table of 171 

order of character 164 

Spring, Gardener, on hell 267 

Stockton, Thomas, unaware of his great talents till he was matured 

in manhood 145 

Subjective sense emphasized by Adam Clark 96 

Succession of humanity on earth 182 

Sun is god as believed in Egypt 33 

Sun, temple of, at Heliopolis, Egypt 33 

Targum, Jerusalem 87 

Titus, his harangue to his soldiers 55 

Transmigration, belief of Egyptians 32 

Treasuries of knowledge necessary for future happiness 118 

Truth, Jesus said I am the Truth 84, 85 

Two truths of Egyptian faith 30 

Turtullion on hell torments 262 



INDEX. 329 

Pagre 

Variable stars 168, 169 

double stars 170 

Vosges, mountain sceneries from 128 

Weddings of Oriental noblemen 287 

Winnebago Indians' idea of heaven 72 

Word, the Logos 87 

X-Rays, discovered by Roentgen -. . . . . 139 

X-Rays, vast service of 139 

Zend Avesta 23 

Zoroastor 23, 25 






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